ath Sc
Lessons
Christ and His Growing Church
Adult
JULY, AUGUST, SEPTEMBER 1987
BUILDING
LITTLE
CHRISTIANS
This complete handbook
for children's divisions
will tell you everything
you need to know to con-
duct successful Sabbath
school programs and les-
son studies. Ideas on
decorating the Sabbath
school room, filing and
maintaining supplies, fin-
ger plays, discipline,
nature. Plus diagrams,
patterns, program out-
lines, information on
songs, storytelling, visual
aids, and much more.
Author Alice Lowe has
had years of experience
with small children, and
this invaluable how-to
manual covers everything
from how to enroll a new
baby in cradle roll to the
proper slant for a flannel
board. $12.95.
At your Adventist Book
Center.
The Complete
Handbook
for Children's
Divisions
62
Contents
1.
Truth at All Costs
7. The Gospel Crisscrosses the Empire
2.
The Spirit Leads On
8. The Road to Jerusalem
3.
Breaching the Wall of Separation
9. A Prisoner for Christ
4.
Light to the Gentiles
10. In Defense of Faith
5.
The Barriers Crumble
11. Witness and Deliverance
6.
Paul Leads the Advance
12. Paul in Rome
13. Seeking to Save the Lost
Editorial Offices: 6840 Eastern Avenue, N.W.
Washington, D.C. 20012
Lesson Author: Walter R. L. Scragg
Editor: Leo R. Van Dotson
Assistant Editor: Charlotte Ishkanian
Pacific Press Editor: Lincoln Steed
Circulation Manager: Bob Kyte
Art and Design: Pacific Press
The Adult Sabbath School Lessons are prepared by the Department of Church Ministries
of the General Conference of Seventh-day Adventists. The preparation of the lessons is
under the general direction of a worldwide Sabbath School Lesson Committee, the mem-
bers of which serve as consulting editors. The published lesson quarterly reflects the input
of the committee and thus does not solely or necessarily represent the intent of the author.
Scripture references other than from the King James Version quoted by permission in this quarterly are as follows:
TLB. From
The Living Bible, Paraphrased.
Copyright © 1971 by Tyndale House Publishers, Wheaton. Used by
permission.
NASB. From
The New American Standard Bible.,
copyright The Lockman Foundation 1960, 1962, 1963, 1968,
1971, 1973, 1975. Used by permission.
NEB. From
The New English Bible,
copyright by the Delegates of the Oxford University Press and the Syndics of
the Cambridge University Press, 1961, 1970. Used by permission.
RSV. From the
Revised Standard Version,
copyright 1946, 1952, and
1971, 1973 by the Division of Christian
Education of the National Council of the Churches of Christ in the U.S.A., and used by permission.
Adult Sabbath School Lessons (standard edition). (USPS 702-480). Published quarterly by
Pacific Press Publishing Association, 1350 North Kings Road, Nampa, ID 83687, U.S.A.
One year subscription in U.S.A., $4.10; single copy, $1.25. One year subscription to
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Copyright © 1987 by Pacific Press Publishing Association
Adult Sabbath School Lessons CUSPS 702-480)/No. 369 / July-September 1987
~'
Why Do
Christians Give
Offerings?
111 To ensure God's continued protection?
111 Because everyone is expected to give?
❑
To appease one's conscience?
7
o
express love and
ratitude to God?
r
o
hasten the work
of God in the earth?
No Other Way
"The Lord does not need our
offerings. We cannot enrich Him by
our gifts. Says the psalmist, "All
thins come of thee, and of thine
owave we given thee."
"Yet God
permits us to show our appreciation
of his mercies by self-sactific
efforts to extend the same to others.
This is the only way in which it is
possible for us to manifest our
gratitude and love to God. He
has provided no other way"
(Review and Herald,
Dec. 6. 1887).
Express your gratitude this quarter
through systematic planned giving.
Meet
the
Author
Of
This Quarter's
Lessons -
Walter R. L. Scragg was born and
educated in Australia. He spent ten
years in evangelism before working
with the "Voice of Prophecy" and
later, "Faith for Today." He served as
radio and television director in Aus-
tralia and at the General Conference.
In 1975 he was elected president of
the Northern Europe-West Africa Di-
vision, then was called home to hold
the same position for the South Pa-
cific Division.
He has written six books, including
three for juniors, and numerous maga-
zine articles. He has authored three Bi-
ble correspondence courses and four
sets of Sabbath School lessons. He
and his wife, Betty have three adult
children. His hobbies include garden-
ing, cooking and writing.
Watch at your local Adventist Book
Center for the supplementary book. It
is written by W R. L. Scragg and is
being published by the Review and
Herald Publishing Association.
Introduction to Acts 6-28
Cluist and [-Hs
Growfing C urfac
The book of Acts recounts the thrilling story of the triumphant advance of
the Christian movement in the pagan world of the first century A.D. The
gospel commission, "Go ye into all the world" (Mark 16:15), demanded
imagination, large Spirit-directed plans, and continual readiness to meet
new situations and ideas.
As we continue our study of Acts we will learn much from this powerful
account of the Holy Spirit at work in the early church, including the follow-
ing lessons:
1.
The church co
u
ld not escape into an other-worldly state of mind. It had
to become involved inwitnessing to the world in which it found itself.
2.
The church must organize itself and respect its own decisions made in
accordance with the Word of God and under the guidance of the Holy Spirit.
3.
Peter, and later Paul, offered models in preaching, practice, and wit-
ness that the church must follow if it is to succeed.
4.
While future judgment of the ungodly was certain, the church had to
wrestle with injustices and learn to survive such disasters as the beheading
of James, the stoning of Stephen, and the imprisonment of Paul.
To heed the command "Occupy till I come" meant adjusting to the pas-
sage of time, living as a part of society, both affecting it and being affected
by it, and alerting the dying world that eternal life is available in Jesus.
The book that teaches these lessons holds great significance to Seventh-
day Adventists who today surely will identify with the issues faced in Luke's
day.
Acts: The Spread of the Gospel
Acts 1-7
To Jerusalem
Acts 8-12
To Judea
and Samaria
Acts 13-28
To the Uttermost
Part
The ascension;
Pentecost; The
Jerusalem church
The church
persecuted
and extended
Paul's three missionary
journeys, trial, and
imprisonment
7
Adult
Lesson
Truth at All Costs
THIS WEEK'S STUDY: Acts 6:1 through 8:3.
SAB
MEMORY TEXT: "Behold, I see the heavens opened, and the
PM
Son of man standing on the right hand of God" (Acts 7:56).
CENTRAL THOUGHT:
The church may expect guidance from the
Spirit—both in dealing with internal situations and in meeting opposition
from without—as it remains fearlessly devoted to its mission.
Overview: Acts 6:1 — 8:3
6:1-15
7:1-29
7:30-50
7:51-8:3
The Seven
Stephen's Defense
Martyrdom and
Persecution
The seven
chosen;
Stephen accused
Abraham
to Moses
Israel's
Apostasies
Deaf to the truth;
Stephen stoned;
The church
scattered
for witness
Abraham's faith;
Joseph in prison;
Moses forced to
flee Egypt
Moses receives
the law;
Moses rejected;
The sanctuary
INTRODUCTION:
The first glimpse we have of the Christian community
is of an organized people seeking to replace Judas. Immediately we see
Peter chairing a meeting.
Organization depended on:
1.
A unity of purpose and mission in order to carry the witness of Jesus
according to His command.
2.
A clear picture of the issues needing resolution and of the best method
to solve them.
3.
A willingness to accept decisions made by the body.
In the book of Acts we learn about several issues that required concerted,
organized action. In each case the church met the challenge. The church
replaced Judas, appointed the seven, resolved the problem of Peter's eating
with Gentiles, and gave instruction to the Gentile Christians concerning
their relationship to church practices. The church discussed, sought and
found consensus, then acted.
The early church developed a strong organization (1 Cor. 12; Eph. 4:1-
11) and could make decisions for the body (Acts 15:23, 24). It could send
8
a) a la
Costs
representatives abroad (verse 30) and organize an offering for the saints in
Jerusalem (Acts 24:17; 1 Cor. 16:1). The church had deacons (Acts 6:5; see
I Tim. 3:10-13), elders (Acts 11:30; see James 5:14), apostles (Acts 15:2;
see Romans 16:7), and prophets (Acts 21:10; see 1 Cor. 12:28).
This organization helped the church spread throughout the Roman Em-
pire. The church still was a people-centered family, but it also was able to
solve problems, to plan, and to implement those plans. Paul called the
church the "body of Christ" (Eph. 1:22, 23), a "building fitly framed
together" (2:20-23), perceiving in it the structure through which God would
save all who called on Him.
I.
THE DEACONS (Acts 6:1-15).
Ellen
White speaks of "the zeal and power shown by the seven deacons"
(The Acts of the Apostles,
p. 90), although Acts 6 itself does not call them
deacons. The seven were appointed to meet a specific humanitarian need—
the need to care for the widows, the orphans, and the poor. But the deacons
rapidly developed a ministry paralleling that of the apostles. Thus God can
and does bless those whose talents are dedicated completely to Him and to
the service of His church.
1. The Seven Chosen (Acts 6:1-7).
The Hellenistic (Greek-speaking) Jews who were scattered throughout the
Roman Empire represented a large percentage of all Jews. Greek-speaking
Jews apparently had a special affection for the temple, which probably ex-
plains in part why the disciples made it a center for evangelism and worship.
ANALYZE: Examine the steps the church took in solving its first major
internal dissension:
1.
Recognizing the problem (Acts 6:1, 2).
2.
Proposing a solution (verses 3, 4).
3.
Making a decision (verses 5, 6).
God blessed the church as it moved carefully, democratically, and com-
passionately. When the Twelve called the believers together, they requested
their cooperation in delegating authority to others.
What qualifications should the church look for in choosing leadei-
ship? Acts 6:3; 11:24; compare Luke 1:6.
"He who holds forth the word of life is not to allow too many burdens to
be placed upon him. He must take time to study the word and to examine
self. If he closely searches his own heart, and gives himself to the Lord, he
will better understand how to grasp the hidden things of
God."—Testimo-
nies, vol.
7, p. 252.
REVIEW the way in which Luke gives brief reports on the progress of
the church's assigned mission. What purpose would he have in doing
this? Acts 9:31; 12:24; 16:5; 19:20; 28:31.
9
ilainD 0
Ogi7
Two significant events are included in this section of Acts. First, the
church elected Nicolas, a convert to Judaism, as one of the seven. At that
point in the progress of Judaism, the conversion of Gentiles to Judaism oc-
curred fairly frequently. Nicolas was the first Gentile to be mentioned in
Acts as having accepted the Christian faith. He came into the faith via Juda-
ism. Second, Luke affirms that many priests joined the movement (Acts
6:7). Probably the teaching that Jesus had suffered and died as the Lamb of
God and the fact that the veil of the temple was rent at the moment of His
death influenced those priests who responded to accept Christianity.
2. Stephen Accused (Acts 6:8-15).
What methods may the church use in defending itself against the false
accusations of others? What do you find most effective in your own soci-
ety? Acts 6:9, 10; 4:13.
In what sense was the evidence the witnesses gave against Stephen
false? Acts 6:11-14; Matt. 26:59-61; John 2:19-21.
The remarkable character of Stephen (Acts 6:5, 8, 10) became evident as
he appeared before the Council. The man who would shortly elaborate the
history of Moses appeared to the Council surrounded by a heavenly aura
similar to that which once was seen on Moses' face (Acts 6:15).
II. STEPHEN'S SERMON — Abraham to Moses (Acts 7:1-29).
Stephen's speech had three key elements:
1.
God had sent deliverers to Israel in times of crisis, but they had been
rejected, along with the teaching or law that God gave.
2.
Despite having the sanctuary in the wilderness and, later, the temple in
Jerusalem, Israel had slipped into idolatry.
3.
He was implying that Jesus was connected with all of Jewish history.
Stephen's sermon-history offered two views of Israel. The first view is of
the Israel through whom God brought the message of salvation for genera-
tion after generation. The second view of Israel is that of people athirst for
the prophets' blood.
1. Abraham's Faith (Acts 7:1-8).
Stephen began with a survey of history that the Jews knew well. In order
to gain a better understanding of this sermon, note the emphases Stephen
gives and some of the things he omits.
How should those who receive God's call regard their present situa-
tion? Acts 7:4-7; Gal. 3:16-18.
The Israelites had come into possession of Canaan only because God had
10
Thaba
GiD
Costs
given it to them. Before it finally became theirs, God would have to deliver
them from slavery in Egypt. The themes of deliverance and worship in the
temple occur in verse 7 and recur throughout the speech.
What replaces the "covenant of circumcision" in the life of the Chris-
tian? Acts 7:8; Gal. 5:6; Col. 2:11, 12.
ILLUMINATION:
"Learned Jews from the surrounding countries were
summoned for the purpose of refuting the arguments of the prisoner. Saul of
Tarsus was present, and took a leading part against Stephen. He brought the
weight of eloquence and the logic of the rabbis to bear upon the case, to
convince the people that Stephen was preaching delusive and dangerous
doctrines"—The
Acts of the Apostles,
p. 98.
2.
Joseph in Egypt (Acts 7:9-18).
What contrasting attitudes on the parts of Joseph and his brothers
show Christians how they should relate to misunderstanding and mis-
representation? Acts 7:9, 14-16; Isa. 53:3, 5.
"This is the first step in Stephen's argument that the messengers of God
have always been opposed by those who were for a given time representa-
tives of the Hebrew nation.
"—SDA Bible Commentary,
vol. 6, p. 198.
What was Stephen's purpose in recounting, in verses 10 through 15,
the story of the famine in Egypt and of Jacob's family moving there?
Stephen was "seeking to show that the very ones who afflicted Joseph
came to be dependent upon the bounty resulting from his wisdom. And so
the Jews of Stephen's day must needs turn for their spiritual sustenance to
Jesus Christ, whom they have afflicted.
"—SDA Bible Commentary,
vol. 6,
p. 198.
3.
Moses Forced to Flee Egypt (Acts 7:19-29).
Behind Stephen's survey lay the subtle accusation that the way Joseph
and Moses had been treated were examples of the way the Jews treated their
deliverers.
"Look at yourselves," Stephen says. "Can't you see that you are follow-
ing precisely the same foolish path as your ancestors?"
How may leadership suffer when jealousy and self-interest dominate
the thinking of the people? Acts 7:9, 25-28.
Stephen implied that, both in the case of Joseph and in the case of Moses,
attitudes toward their leadership actually delayed deliverance. The opportu-
nity lost when Moses' position and abilities were rejected did not recur until
11
WED
Gamne 0
031t7
a further 40 years of slavery and hardship had passed. Note the different
ways in which a patriarchal incident may be interpreted.
III. ISRAEL'S APOSTASIES (ACTS 7:30-50).
How did God show that His presence did not depend on sanctuary or
temple? Acts 7:30. (See also verses 2, 10.)
Stephen invoked the event that Jews may have long regarded as critical to
their relationship with God—the time when God appeared to Moses and
declared His name (Ex. 3:6-15). Citing this event, Stephen posed the ques-
tion in the minds of his hearers, What kind of people are we when we will
not even listen to Moses to whom God spoke His sacred and hitherto hidden
name?
1. Moses Receives the Law (Acts 7:35-38).
What parallel existed between Moses and Jesus Christ? Acts 7:35-38.
In reviewing the history of Moses, Stephen made the following points:
1.
Like Jesus, he came as liberator (Acts 7:35; Luke 4:18).
2.
Like Jesus, he performed miracles (Acts 7:36; Luke 6:18, 19).
3.
He spoke of a coming prophet "like unto me"—a reference to the
Messiah with which his audience agreed (Acts 7:37; 3:22).
4.
Like Jesus, he conveyed truth from God to people (verse 38).
In verses 36 and 38 Stephen proposes what has become a common theme
of many Christian authors: the "church in the wilderness" period of Israel's
history sets forth the ideal relationship between God and His people. The
Old Testament prophets thought likewise (Jer. 2:2, 3; Hos. 11:1-4; Amos
2:9, 10). John the Revelator saw a vision that placed the church in the wil-
derness (Rev. 12:14-17).
2. Moses Rejected (Acts 7:39-50).
The first 38 verses would meet with agreement on the part of Stephen's
audience as he established God's providence and protection on behalf of
Israel, but they would have been troubled by his selection of events and his
interpretation of them. Stephen created a view of a specially chosen and
favored people. Now he contrasted with this their idolatry and rebellion as
an astounding, almost unbelievable act of ingratitude and treachery.
What false principles lie at the heart of human rebellion against God?
Acts 7:41, 49, 52, 53.
Where may we, like Israel, look to understand God and His plan of
salvation? Acts 7:44; Rev. 15:5.
12
Ttaill 40
Costs
SEARCH AND LEARN: In giving the name "witness" or
"testimony" to the tabernacle what important feature of the wilderness
sanctuary came into focus? (Ex. 16:34). To which elements of the sanc-
tuary did it give its name? (Ex. 26:33, 34; 31:18; Lev. 24:3; Num. 9:15)?
The tent was a witness to the invisible God among His people. No tent,
not even if it contained the ark of the testimony, could represent God ade-
quately. But His character, His holy name, and His Sabbath not only were
known but also testified of Him.
John followed similar reasoning when he gave the same name to the heav-
enly sanctuary (Rev. 15:5). John's reference follows directly after the decla-
ration of the character of God (verses 2, 3) and precedes the punishment of
the disobedient with the seven plagues (verses 7, 8).
What danger exists when we glory in the work of our own hands,
however praiseworthy? Acts 7:47-50; Dan. 4:30, 31.
Stephen contrasted the relatively humble wilderness tent with the glorious
temple of Solomon (Acts 7:46, 47). He did not condemn the building of the
temple but rather the conclusion drawn—that God was confined to the tem-
ple of Solomon and, by implication, to the temple of Herod.
IV. MARTYRDOM AND PERSECUTION (Acts 7:51-60; 8:1-3).
When Stephen "connected Christ with the prophecies and spoke as he did
of the temple, the priest, pretending to be horror-stricken, rent his robe. To
Stephen this act was a signal that his voice would soon be silenced
forever."—The
Acts of the Apostles,
p. 100. Abruptly concluding his ser-
mon, Stephen delivered a strong rebuke to his judges. (See Acts 7:1-53.)
Where does the authority of Jesus to forgive sins and act as Saviour of
the world originate? Acts 7:55, 56; John 12:28-32; Rom. 8:34.
ILLUMINATION:
"For him [Stephen] the fear of death was gone. For
him the enraged priests and the excited mob had no terror. The scene before
him faded from his vision. To him, the gates of heaven were ajar, and look-
ing in, he saw the glory of the courts of God, and Christ, as if just risen from
His throne, standing ready to sustain His servant."—The
Acts of the Apos-
tles,
pp. 100, 101. In the same way Jesus stands ready to aid all who call on
Him (Heb. 10:19, 20; Dan. 12:1, 2).
How did the martyrdom of Stephen relate to the fulfillment of a key
time prophecy? Dan. 9:27; Acts 8:1.
"The one week—seven years—ended in A. D. 34. Then by the stoning of
13
Stephen the Jews finally sealed their rejection of the gospel; the disciples
who were scattered abroad by persecution 'went everywhere preaching the
word'. . . ; and shortly after, Saul the persecutor was converted, and became
Paul, the apostle to the Gentiles.
"—Prophets and Kings,
p. 699.
For the last time in the New Testament we hear Jesus called "Son of
man." Apparently Luke saw this moment as a watershed. From now on the
gospel widened its outreach, and widened it again, until it became a truly
worldwide message. The vision of Jesus Christ as cosmic King at the right
hand of God without the veiling of the Jewish law showed that He was open
to all people everywhere. Christians fixed their hopes on the King of kings,
the universal Lord whose salvation had appeared to all (Titus 2:11). Now,
Stephen declared, Jesus reigns in the heavenly temple, and all hopes for
salvation must center there.
FURTHER STUDY AND MEDITATION:
1.
Church organization is of God. Ellen White reviews the biblical basis
for organization in the chapter entitled "The Seven Deacons" in
The Acts of
the Apostles,
pp. 87-96. "The order that was maintained in the early Chris-
tian church, made it possible for them to move forward solidly, as a well-
disclipined army, clad with the armor of God. The companies of believers,
though scattered over a large territory, were all members of one body; all
moved in concert, and in harmony with one another. When dissension arose
in a local church . . . such matters were referred to a general council of the
entire body of believers, made up of appointed delegates.
"—The Acts of the
Apostles,
pp. 95, 96.
2.
Stephen's courage had a basis. "Not only did he speak in the power of
the Holy Spirit, but it was plain that he was a student of the prophecies, and
learned in all matters of the law.
"—The Acts of the Apostles,
p. 97.
3.
Review how the Bible directs the focus of our worship away from any
earthly place to the presence of God (Heb. 1:1-4; 8:1, 2; 10:12-23; Col.
1:13-19; Eph. 3:14-21).
SUMMARY:
Those who look to this world for security and salvation will
fail to obtain these objectives. Those who look to Christ at the right hand of
God have His mighty and continuing assistance. Through Him they will find
security and salvation.
APPLICATION
o
The story of Acts instructs me as a witness to the ascended Lord.
What have I learned about witness and mission from the following?
1.
The way that some of those who seemingly had been appointed
to serve tables quickly become powerful witnesses. How would I
react if the Spirit opened such unimagined opportunities to me?
2.
The heavy reliance of Stephen, and earlier, Peter, on an intimate
knowledge of the Bible?
3.
The unflinching loyalty of Stephen to the truth? How may I de-
velop similar loyalty even if the demands on me never approach what
Stephen had to face?
o
Relate the spread of the early church to the specific situation in
which you and your local church find yourselves. How can you im-
prove your contribution?
14
Adult
Lesson
Cdp2.00
The Spirit Leads
On
THIS WEEK'S STUDY: Acts 8:4 through 9:31.
MEMORY VERSE: "He is a chosen vessel unto me, to bear my
name before the Gentiles, and kings, and the children of Israel"
(Acts 9:15).
17
-
03
PM
CENTRAL THOUGHT:
Even that which creates havoc or places persons
under the control of evil forces and blind prejudice will yield before the
onward thrust of God's cause. The Lord provides and the Spirit guides.
OVERVIEW: Acts 8:4-9:31
8:4-25
8:26-40
9:1-31
Philip and Simon
Philip and the
Ethiopian
Saul Converted
Samaria entered;
Simon believes;
The Holy Spirit
given;
Simon rebuked
Isaiah's prophecy;
The Ethiopian
baptized
The Lord appears
to Saul;
Ananias and Saul;
Barnabas and Saul
INTRODUCTION:
The origins of Christian baptism go back to John the
Baptist. But the ordinance is based on the command of Jesus and the practice
of the disciples and the early church. The Jews initiated Gentile converts
into Judaism by circumcision, self-baptism, and the offering of sacrifices.
John adapted the Jewish custom of proselyte baptism, using it as a symbol of
cleansing from sin. In this lesson we find Philip baptizing Samaritans (Acts
8:13) and the Ethiopian (verse 38). The practice of baptizing "in the name
of Jesus" reflects the fact that the name of the Lord became a symbol to the
early church of Jesus' glorious character and unlimited power.
John's baptism limited itself to water. Christian baptism involves water
and the Holy Spirit (Luke 3:16). John's baptism called for repentance (Acts
3:8). Baptism in the name of Jesus not only offers forgiveness of sins to
those who repent but also symbolizes the outpouring of the gift of the Holy
Spirit on the individual being baptized. (See Acts 2:38; 19:1-6.) The ancient
pagan world gave magical properties to its washings and immersions. Chris-
tianity denies that. In Romans 6:3-7 baptism is said to symbolize for the
Christian the death, burial, and resurrection of Jesus Christ. When we are
baptized we attest publicly that Jesus has taken our sins and that our new life
as members of the family of God is even then beginning. The Greek word
15
baptizoo
means "to immerse," as in the dyeing of cloth. The book of Acts
records the fact that as soon as Saul, the persecutor, was converted he was
baptized (Acts 9:18).
I. PHILIP AND SIMON (Acts 9:4-25).
1.
Samaria Entered (Acts 8:3-8).
The tensions between the Jews and the Samaritans went back several
centuries. Ezra (chapter 4) and Nehemiah (chapter 4 and 13:28) record the
jealousy of the Samaritans as Jerusalem rose again. In 167/166 B.C. the
Samaritans dedicated their temple in Mount Gerizim to
Zeus Hellenios,
not in order to worship the pagan deity but in order to gain favor with the
Greeks. As a result Samaria escaped the depredations of Antiochus
Epiphanes. When the Jewish revolt under the Maccabees succeeded,
John Hyrcanus, one of the Maccabean leaders, destroyed the temple on
Mount Gerizim.
How did the Christian gospel succeed in overcoming the antagonism
between Jews and Samaritans? Acts 8:6, 7; Luke 9:51-56; John 4:39-42.
We do not know the city where Philip went. It may have been the cap-
ital Sebaste or some other center. What is surprising in the story is the
total response of the city to Philip's preaching. In many parts of the
world, even today, lay preachers find similar response. We never can tell
how the Spirit will bless until the Word is preached and people are called
to Christ.
2.
Simon Believes (Acts 8:9-13).
Who alone has the right to declare a person "great" in the sight of
God? Acts 8:9; Luke 1:15; 7:16.
What care must God's people take as wonder-workers arise in the
last days? 2 Cor. 11:14; 2 Thess. 2:3, 4; Rev. 13:13, 14.
"The Samaritan Simon impressed his fellow-countrymen greatly by the
exercise of his magic powers, so much so that they accepted his own account
of himself and regarded him as the Grand Vizier [a high executive officer] of
the supreme God, the channel both of divine power and of divine
revelation. "—E F. Bruce,
The Acts of the Apostles
(Grand Rapids, Mich.:
Wm. B. Eerdmanns Publishing Co., 1966 ), p. 179.
Into this hothouse of magic and self-importance came the good news
about the kingdom of God and the name of Jesus Christ (Acts 8:12). Philip
drew on the power of Christ and proclaimed the sovereignty of God. Imme-
diately the claims of Simon appeared in their falsity. Simon yielded to supe-
rior power and attached himself to Philip (verses 12, 13).
16
3.
The Holy Spirit Given (Acts 8:14-17).
Opponents of baptism by immersion sometimes take this passage to assert
the right of confirmation. They argue that baptism may be confirmed and the
Holy Spirit given by a clergyman. However the passage does not teach this,
and the New Testament contains no such references.
ILLUMINATION:
"Note the three steps that enabled the Samaritans to
receive the Holy Spirit: (1) Their own confession of faith by baptism (v. 12),
(2) the apostles' prayer (v. 15), and (3) the apostles' laying on of hands
(v. 17).
"—SDA Bible Commentary,
vol. 6, p. 217.
4.
Simon Rebuked (Acts 8:18-25).
What lack of understanding of the gifts of the Spirit lay behind
Simon's offer to purchase the gifts he had not received? Acts 8:20-23.
SEARCH AND LEARN: Review Paul's cautious attitude toward cer-
tain claims of the manifestation of the gifts of the Spirit that were creat-
ing problems in the Corinthian church. Note the negative aspects men-
tioned in the following passages: 1 Cor. 12:30, 31; 14:4, 5, 9, 19, 22, 23.
How should we relate to modern charismatics who rely on what they de-
scribe as the gift of tongues? We should show the same caution that the early
church did. In the book of Acts the gift of tongues is associated with the
ability to "speak the languages of other nations."—The
Acts of the Apos-
tles,
p. 283. We do not know the precise nature of the gift of tongues in the
Corinthian church. We do not know whether modern ecstatic speech is the
same as the incident at Corinth, or that it has the same source. We do know
that Paul discouraged a reliance upon whatever manifestation was taking
place. When what are thought to be charismatic expressions fail to direct
those using them toward keeping the commandments, including the Sab-
bath, and toward the truth about human nature, the source seems suspect. In
today's religious world the charismatic movement bridges between
Catholics and Protestants as one of the strong ecumenical forces. As we
contemplate what we have learned about events at the end of time, this fact
in itself offers a note of caution.
The gift of prophecy ranks higher than the gift of tongues (1 Cor. 14:5).
We need to appreciate more than we do this gift so bountifully given to the
church today. We must allow it to carry out its appointed task for the church.
What warning is given in Simon's experience against reliance on
money as a means of securing power or privileges? Acts 8:18-20; com-
pare James 5:1-8; Luke 12:18-21.
Simon's act has brought the word
simony
to the English language. Si-
mony means the buying or selling of a religious privilege. Closely related to
it is the misuse of positions of authority within the church for an individual's
personal financial gain.
17
gama g
eg
o
In the book of Acts, the only accurate record we have of the incident
involving Simon, his future remains open. Many legends exist about the
future activities of this Samaritan. For a time a sect flourished around his
legend. For Luke, the story illustrated the power of the name of Jesus and
the continuing power of the gospel as it overcame obstacle after obstacle. It
opened the way for the gospel to spread throughout Samaria (verse 25).
II. PHILIP AND THE ETHIOPIAN (Acts 8:26-40).
1.
The Guidance of the Spirit (Verses 26-29).
Who directs the work of the faithful servants of God? Acts 8:26, 29,
39.
Although not an apostle, Philip received continual prompting from Jesus.
Similar promptings come to us today through the Bible, the writings of Ellen
White, and the leading of the Spirit.
ILLUMINATION:
"When God pointed out to Philip his work, the disciple
did not say, 'The Lord does not mean that.' No; 'he arose and went.' He had
learned the lesson of conformity to God's will. He realized that every soul is
precious in the sight of God, and that angels are sent to bring those who are
seeking for light into touch with those who can help them.
"Today as then angels are waiting to lead men to their fellow men. . . . In
the experience of Philip and the Ethiopian is presented the work to which the
Lord calls His people."—Ellen G. White Comments,
SDA Bible Commen-
tary,
vol. 6, p. 1057.
2.
The Prophecy of Isaiah (Acts 8:26-33).
STUDY AND LEARN: Take note of the use of Isaiah 53 in the New
Testament as a prophecy concerning the suffering of Jesus. Why do you
think that this prophecy held such importance? Acts 8:32, 33; Luke
22:37. Note also such references as Mark 14:61; 15:28; and 2 Corinthi-
ans 5:21. Practically every thought in Isaiah 53 appears in the New Tes-
tament.
3.
The Ethiopian's Conversion and Baptism (Acts 8:34-40).
EVALUATE: List guidelines from Philip's witness to the Ethiopian that
would be useful to the members of your local church as they witness for
Christ. Acts 8:28-39.
The baptism of our Lord and the baptism of the Ethiopian (verses 38, 39)
give us the clearest understanding of how the early church practiced bap-
tism. Immersion is the true method. Although evidence exists from the sec-
18
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and century after Jesus of baptism by pouring and sprinking, as well as
baptism by immersion, the apostles knew nothing except the practice of
immersing the body completely under water.
How are we expected to witness to Jesus through baptism? How may
we preserve this witness after baptism? Rom. 6:3-6.
IV. PAUL MEETS JESUS (Acts 9:1-31).
In chapter 9, Luke prepares the reader for the mission to the Gentiles. The
conversion of Paul is an essential part of this mission.
Acts gives three separate accounts of Paul's conversion—one indication
of how important the event was to the early church. Paul's ministry seems to
be the major subject of Luke's narrative. Paul himself related the other ac-
counts of his conversion to the crowd in Jerusalem (Acts 22:3-16) and in
testimony before Agrippa and Festus (26:4-18). Paul also wrote about it in
Galatians 1:13-24.
1.
The Lord Appears to Saul (Acts 9:1-9).
Caiaphas, High Priest from 18-37 A.D., gave Paul permission to arrest
followers of Jesus, bring them back to Jerusalem, and to have them tried.
Aretas, king of the Arabs in Nabatea, had control over city security in Da-
mascus. A large community of Jews both attracted the attention of Paul and
influenced Aretas. The size of the Jewish community in Damascus may be
judged from the persecution of 66 A.D. when 20,000 Jews perished.
ILLUMINATION:
"The mind that resists the truth will see everything in a
perverted light. It will be fastened in the sure toils of the enemy, and view
things in the light of the enemy.
"Saul of Tarsus was an example of this. He had no moral right to be an
unbeliever. But he had chosen to accept the opinions of men rather than the
counsel of God."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, p. 1057.
What may we learn about our Christian responsibilities from Paul's
reaction to the call of the Lord? Acts 9:5, 20. See also 1 Cor. 15:8-10;
Phil. 3:6-8.
A bright light and a voice frequently accompany a divine revelation. (See
Luke 2:9; 9:32.) Paul had no doubt that he actually saw Jesus (1 Cor. 15:8).
This experience stands alongside Stephen's as a testimony to a living Lord
who now reigns with the Father.
2.
Ananias and Saul (Acts 9:10-22).
What can we learn from Ananias's response about the correct reac-
tion of the Christian to God's commands? Acts 9:10, 17. Other exam-
ples include 1 Sam. 3:9, 10; Luke 1:38; Isa. 6:8.
19
This humble, devoted servant of God had no idea that his assistance to the
blinded Saul would have such far-reaching consequences.
What were God's plans for Paul's future work? Acts 9:15, 16. How
did Paul later bear testimony to the results of trusting the purposes of
God? Rom. 8:28.
SEARCH AND LEARN: Stephen declared Jesus the "Son of man"
(Acts 7:56), a title Paul never uses. Peter's sermons in Acts 2, 3 call
Jesus Lord and Messiah (Acts 2:36). Note Paul's designation of Jesus in
Acts 9:20.
How does conversion affect our sense of responsibility toward others?
Acts 9:21, 22. Why was Paul able to sustain his first love and continue
his witness? 1 Cor. 2:2; Phil. 3:12-15.
3. Barnabas and Saul (Acts 9:23-31).
"We have seen how at crucial moments in his career certain people were
instrumental in winning Paul for the Church. First, the Church owed Paul to
the prayer of Stephen. The Church owed Paul to the forgiving spirit of Ana-
nias. Now we see the Church owing Paul to the large-hearted charity of
Barnabas. "—William Barclay,
The Acts of the Apostles
(Scotland: St. An-
drew Press), p. 75. Barnabas thought the best of Paul when the rest, even the
apostles, naturally were suspicious. In thinking the best of others Barnabas
reflected his Saviour.
What consistent policy marked Paul's life? Acts 9:22-24, 29, 30.
Various solutions have been suggested for reconciling the apparent con-
flict between Luke's account of Paul's conversion and the events immedi-
ately after, and Paul's own story in Galatians 1 and 2. Acts omits the visit to
Arabia (Gal. 1:17) and has Paul making a visit to Jerusalem. Galatians says
that the visit occurred three years after his return to Damascus from Arabia.
The two accounts are not contradictory, but Luke's account needs the added
information of Paul's own record to make it more complete. In
The Acts of
the Apostles,
page 126-128, Ellen White follows closely the chronology of
Galatians, delaying the visit to Jerusalem until after Paul had gone to Arabia
and returned to Damascus for a period.
What do we learn about God's control over events in our lives from
Paul's experience in Jerusalem? Acts 22:17-21.
20
Although Paul had heard the Lord talk to him and although he had visits
from angels, it was the church through which he received enlightenment and
was granted the privilege to work and witness.
"[Jesus] has all power, both in heaven and on earth; but He respects the
means that He has ordained for the enlightenment and salvation of men; He
directs sinners to the church, which He has made a channel of light to the
world. . . . All is done in the name and by the authority of Christ. Christ is
the fountain; the church is the channel of communication.
"—The Acts of the
Apostles,
p. 122.
FURTHER STUDY AND MEDITATION:
1.
Consider what the Lord may need to do if we fail to witness: "Instead
of educating the new converts to carry the gospel to those who had not heard
it, they were in danger of taking a course that would lead all to be satisfied
with what had been accomplished. To scatter His representatives abroad,
where they could work for others, God permitted persecution to come upon
them. Driven from Jerusalem, the believers 'went everywhere preaching the
word.'
"
—
The Acts of the Apostles,
p. 105.
2.
Paul so dominates Christian thinking that we forget that Barnabas was
much more respected and widely known in Christian circles when Paul came
on the scene. Take time to study the character of Bamabas as revealed in
Acts. Write a brief statement about him. See Acts 4:36, 37; 9:26-28; 11:22-
30; 13:1-8; 13:43-52; 14:12-17; 15:2, 3, 22-35.
3.
Read Ellen White's comments on the conversion of Paul in the chapter
entitled "From Persecutor to Disciple" in
The Acts of the Apostles,
pp. 112-
122. "[Paul] calmly reviewed his past experience, and made sure work of
repentance. He sought God with all his heart, resting not until he knew for a
certainty that his repentance was accepted and his sin pardoned. He longed
for the assurance that Jesus would be with him in his coming ministry. He
emptied his soul of the prejudices and traditions that had hitherto shaped his
life, and received instruction from the Source of truth. Jesus communed
with him, and established him in the faith, bestowing upon him a rich mea-
sure of wisdom and grace.
"—The Acts of the Apostles,
pp. 125, 126.
SUMMARY: Divine providence marked the witness of Philip and the con-
version of Paul. God can be expected to provide for His church in the face of
opposition and persecution.
APPLICATION
•
Simon sought to manipulate Peter through offering money. Am I
ever guilty of manipulating others through unfair methods?
•
The Ethiopian said, "How can I understand unless someone will
give me the clue?" (Acts 8:31, NEB). Am I always ready to explain
the word to others? Have I failed anyone by staying quiet or not pre-
paring for opportunities to witness?
•
Concerning the early church we read: "It was strengthened; and
encouraged by the Holy Spirit, it grew in numbers, living in the fear
of the Lord" (Acts 9:31, NIV). Is that true of my church?
21
Difk 04410
Breaching the Wallfi of
Separation
THIS WEEK'S STUDY: Acts 9:32 through 11:30.
MEMORY TEXT: "In every nation he that feareth him, and
worketh righteousness, is accepted with him" (Acts 10:35).
CENTRAL THOUGHT:
In breaching the wall of separation between Gen-
tile and Jew with the message of Christ's salvation, God showed that in
Jesus all human beings are one. He also pointed the way to Christ's reign of
eternal peace.
OVERVIEW: Acts
9:32-11:30
9:32-43
10:1-33
10:34-11:18
11:19-30
Aeneas and
Dorcas
Cornelius's and
Peter's Vision
Cornelius's
Baptism
The Christians
of Antioch
Peter heals
Aeneas;
Dorcas raised
to life
Cornelius and
the angel;
Peter's vision;
Peter meets
Cornelius
Peter witnesses
to Cornelius;
The Holy Spirit
fills the
Gentiles;
The church
accepts the
Gentiles
Barnabas and
Paul in
Antioch
INTRODUCTION:
Revelations to Peter and Cornelius initiated the out-
reach to the Gentiles. The church did not initiate the new venture, God did.
Jesus had given His followers clues to their responsibility, but God had to
lead them in stepping out to meet their responsibility.
The rulers of the Jews marveled at the boldness of Peter and John and
attributed it to their association with Jesus (Acts 4:13). The church prayed
for boldness (verse 29); the prayer was immediately answered (verse 31).
Paul preached with boldness. Not only did he begin that way (9:27, 29) but
also the last word we have about him tells us that he was preaching and
teaching with boldness ("confidence," Acts 28:31, KJV).
The church never felt confused about other religions and their concerns. It
never blended in with other cults or systems. It witnessed untiringly and
22
3
SAB
PM
ftWitiU afiCtustam
Breaching
063
boldly. What an example it has left those who are sometimes timid in faith!
And yet God had to nudge the early church into action on behalf of the
Gentiles. The command was clear enough. Every nation, every creature
must hear of Jesus the Saviour of the world. What were they waiting for?
We do not know.
Every day opportunity waits for God's latter-day people. What a pity we
have to wait to be pushed when we know our task well enough!
I. AENEAS AND DORCAS (Acts 9:32-43).
Luke's love for detail shows through in the stories that follow. Names,
places, and medical details tumble out from this skilled narrator. "Luke
would have disagreed with the common modern suggestion that a faith
based on miracles is not a true faith; where the healing (and judging) power
of God is displayed in act as well as in word, there it is right for people to
make their response to it, and the mighty work can act as a persuasive along-
side the word."—I. Howard Marshall,
The Acts of the Apostles
(England:
Inter-Varsity Press, 1980), p. 178.
THINK IT THROUGH: How far should we go in using publicity to
ensure that modern miracles and exceptional conversions can have
their maximum impact? Acts 9:34, 35; Luke 4:40-42. What principles
should guide the church in its public relations?
STUDY Dorcas's Life of Service in Acts 9:36-43.
REACT: Consider the significance of the lifework of Dorcas. How may
the modern church fulfill similar ministries? Evaluate how you and
your church would work if you were placed in one of the following situa-
tions:
1.
Where the government provides "cradle to grave" social welfare. Are
there needs governments are unable to meet?
2.
Where the community of believers is too poor to have surplus clothing
or food or any cash resources to spare. How can members in these circum-
stances minister to others' needs? Is sharing our personal experience with
Christ as satisfying as ministering to people's physical needs?
3.
Where local needs seem to overshadow more distant appeals; or vice
versa. How important is it to keep the needs of the world church in mind?
A miracle that comes from God involves judgment on His part. Jesus
often combined the concept of healing with forgiveness. There were times
when entire villages were healed. In such instances it would not be logical to
say that all had come into a right relationship with God. But in most in-
23
stances of individual healings those healed received acceptance with God.
Such an act on God's part presumes that the person healed will continue in a
life of holiness and obedience. For this reason we should expect that mir-
acles from the divine Source will be attested by a movement toward truth
and a desire to know and follow the divine will.
II. CORNELIUS'S AND PETER'S VISIONS (Acts 10:1-33).
1.
Cornelius and the Angel (Acts 10:1-8).
What kind of person was Cornelius? How did other centurions fea-
ture in Luke's story? Acts 10:1-4; Luke 7:1-10; 23:47; Acts 27:43.
The Roman army divided into legions. Legions divided into ten cohorts of
six hundred soldiers each. A cohort had six centuries with a centurion over
each.
In New Testament times many Gentiles grew weary of the endless pagan
gods with their immoralities and foolish practices. In Judaism they found an
attractive alternative. These "God-fearers" formed relatively large groups.
They did not convert to Judaism but admired it and adopted many of its
beliefs and practices including monotheism (the worship of one God). The
early church found them to be a fruitful field for soul-winning. Cornelius
came from such a group.
Note that his family not only joined him in his devotion to God but also in
unselfish service to those about them. His family was not saved because of
his decision but because they shared it with him. (See Acts 11:14.)
How did the life of Cornelius compare with the requirements of faith?
Acts 10:35, 43. See Isa. 64:5; Rom. 2:13-15.
The significance of an angel visiting a Gentile was not lost on Peter nor on
his audience (Acts 11:13, 18).
2.
Peter's Vision (Acts 10:9-23).
ILLUMINATION: "As yet none of the disciples had preached the gospel
to the Gentiles. In their minds, the middle wall of partition, broken down by
the death of Christ, still existed, and their labors had been confined to the
Jews; for they had looked upon the Gentiles as excluded from the blessings
of the gospel. Now the Lord was seeking to teach Peter the world-wide
extent of the divine plan."—The
Acts of the Apostles,
pp. 135, 136.
How does Peter's vision address such modern issues as racism, sec-
tional interests, and national rivalries—particularly as they affect
Christian relationships and witness? Acts 10:11-16.
24
What wrong view of God's saving work did the vision seek to correct?
Acts 10:34; 11:18.
Peter's vision instructed him that there were no grounds for refusing to eat
and fellowship with Gentiles.
What are some methods that the Lord uses to interpret a vision that
seems to give personal guidance? Acts 10:17-20.
Individuals frequently have dreams, visions, and strong impressions
about how they or others should act. For the Christian such events may
represent the prompting of the Holy Spirit. Events prove whether these
come from the Lord or are the result of a physical or mental condition, self-
delusion, brainwashing, or some other non-divine factor.
SEARCH AND LEARN: Look carefully through Acts 10:1-38, noting
the following:
o
The number of times that divine agencies are mentioned in the
story.
o
The emphasis on the character of Cornelius.
o
The references to witnesses.
3. Peter Meets Cornelius (Acts 10:24-33).
How should we interpret the vision given Peter? Acts 10:28, 29. What
attitudes of mind should prevail when seeking to overcome cross-cul-
tural tensions? Acts 10:33.
According to scribal law, clean animals lost their status when mixed with
unclean. Once they were contaminated in this way the devout Jew must not
eat any of them. In Peter's mind not one thing in the sheet should be eaten;
all were defiled or unclean. He received assurance about his own situation—
a major step in opening the way for the mission to the Gentiles which Barna-
bas and Paul soon would undertake.
"The polemic indicated in these passages is directed, not against the [Old
Testament] distinction between 'clean' and 'unclean' animals, but at the
concepts and practices developed in later Judaism that the 'clean' would
become 'common' or 'defiled' by contact with unclean (or other 'common'
or 'defiled') objects."—Colin House,
Andrews University Seminary Stud-
ies,
vol. 21, no. 2, p. 153.
ILLUMINATION:
"In the vision clean and unclean beasts stood on the
same footing, being let down from heaven in the same sheet. They repre-
sented thus a general mixing of things, among which none was to be called
common, or unclean. In interpreting the vision one should recognize that,
although it was given in the setting of physical hunger (v. 10), it did not
concern food, it concerned men. It was for the souls of men, of every kind
everywhere, that Peter was to experience a hunger. . . . Gentiles, ordinarily
considered unclean, were awaiting the spiritual ministration of Peter. He
25
WED
must not hesitate to serve them. They were no longer to be considered
unclean.
"—SDA Bible Commentary,
vol. 6, p. 250.
"In [chapters 8-10] we see that heaven is much nearer to the Christian
who is engaged in the work of soulsaving than many suppose. We should
learn through them also the lesson of God's regard for every human being,
and that each should treat his fellow man as one of the Lord's instrumental-
ities for the accomplishment of His work in the earth."—Ellen G. White
Comments,
SDA Bible Comentary,
vol. 6, p. 1059.
III. CORNELIUS CONVERTED AND BAPTIZED (Acts 10:34-
11:18).
1.
Peter Witnesses to Cornelius (Acts 10:34-43).
SEARCH AND LEARN: Review the Old Testament basis for Peter's
statement in Acts 10:34, noting how the Scripture provided grounds for
the position taken by the New Testament church. Lev. 19:15; Deut.
16:19; 2 Sam. 14:14; Rom. 2:11.
Peter spoke to Cornelius and his group as if they were Jews. Obviously
they knew the Scriptures well and may have known much about Jesus. He
was not evangelizing a pagan but a God-fearing adherent of Judaism.
What responsibilities do we bear when we accept the Resurrected
One as our Lord? Acts 10:42, 43.
"As Peter pointed those present to Jesus as the sinner's only hope, he
himself understood more fully the meaning of the vision he had seen, and his
heart glowed with the spirit of the truth that he was presenting."—The
Acts
of the Apostles,
pp. 138, 139.
The message that saves a person is simple: "It is to him that all the proph-
ets testify, declaring that everyone who trusts in him receives forgiveness of
sins through his name" (Acts 10:43, NEB). In Jesus Christ God says "Yes"
to the repentant sinner (2 Cor. 1:19, 20). Through faith we say "Yes" to
what God has done in Jesus Christ. When the yes of our faith meets the yes
of God's grace then, in Jesus Christ, we are saved. It is as simple as that.
Although the Christian must continue to search out and obey the will of God
and live a righteous life, salvation is made possible only by God's gracious
act in Jesus Christ. True faith not only accepts God's work of salvation but
also works by love to purify the soul.
2.
The Holy Spirit Fills the Gentiles (Acts 10:44-48).
The gift of tongues was given at Pentecost in order to enable the workers
in the early church to carry the gospel to every nation in the language of each
nation involved. Nothing in this passage would indicate that the gift of
tongues was ecstatic gibberish or anything other than the same kind of gift
bestowed at Pentecost.
What clue are we given in Acts 10:47, 48 as to how we should relate to
those of other cultures or races who find salvation in Jesus Christ?
26
3. The Church Accepts the Gentiles (Acts 11:1-18).
SEARCH AND LEARN: Peter's speech was intended to convince
Peter's fellow leaders in Jerusalem. What parts of his speech would
help them to accept the decision to baptize Gentiles? Acts 11:5-17.
In leaping over the thought barriers that divided Jew and Gentile, the
critical thing for Peter, for the others with him, and for the Jerusalem leaders
was the descent of the Holy Spirit. How could that be denied? On what
grounds could they refuse water-baptism when Spirit-baptism already
seemed evident?
IV. THE CHRISTIANS AT ANTIOCH (Acts 11:19-30).
Because those who had contended with Peter (Acts 11:1) conceded that
Cornelius's baptism represented God's will they "held their peace" (verse
18). Now the way was open for further advance. However the consent of the
leaders at Jerusalem did not mean that the mission to the Gentiles began
immediately. Those scattered by the persecution went farther and farther
afield, "preaching the word to none but unto the Jews only" (verse 19).
Such a major step as Peter proposed had to wait for future events.
Antioch had grown rapidly after its founding in 300 B.C. With more than
a quarter of a million inhabitants, it stood third in size in the Roman Empire
after Rome and Alexandria.
What influence can one devoted, well-organized church have in the
larger community of believers? Acts 11:26, 27; 13:1-3.
The important and aggressive center at Antioch had no difficulty in recog-
nizing the authority of the central body in Jerusalem (Acts 15:1, 2).
Once again the sometimes-underrated Barnabas entered the picture
(verses 23, 24).
In order to better understand how God can use one humble person
who is devoted completely to His cause, list the qualities of Barnabas
and the results of his activities. Acts 4:36, 37; 11:22-26.
SEARCH AND LEARN: By what methods and for what purposes did
the early church receive offerings? Acts 11:27-30; 1 Cor. 16:1, 2; 9:14;
Acts 4:34-37.
27
One lesson continues to illuminate Acts for the modern church: God
needs every possible mind and hand to do His work. "The cause of God in
the earth to-day is in need of living representatives of Bible truth. The or-
dained ministers alone are not equal to the task of warning the great cities.
God is calling not only upon ministers, but also upon physicians, nurses,
colporteurs, Bible workers, and other consecrated laymen of varied talent
who have a knowledge of the word of God and who know the power of His
grace, to consider the needs of the unwarned cities."—The
Acts of the Apos-
tles,
pp. 158, 159.
FURTHER STUDY AND MEDITATION:
1.
Review Luke's understanding of salvation history in Luke 1:69; 2:30-
32; 5:32; 13:29, 30; 24:19, 21, 27, and in Acts 3:25, 26; 4:11, 12; 7:56;
15:11. Note that salvation history roots itself in human history, not outside
nor apart from it.
2.
"To-day God is seeking for souls among the high as well as the lowly.
. . . It requires moral courage for them to take their position for Christ.
Special efforts should be made for these souls, who are in great danger,
because of their responsibilities and associations.
"—The Acts of the Apos-
tles,
pp. 139, 140.
3.
"God has made His church on the earth a channel of light, and through
it He communicates His purposes and His will. He does not give to one of
His servants an experience independent of and contrary to the experience of
the church itself. Neither does He give one man a knowledge of His will for
the entire church while the church—Christ's body—is left in darkness."—
The Acts of the Apostles,
p. 163.
4.
"Much is said concerning our duty to the neglected poor. Should not
some attention be given to the neglected rich? Many look upon this class as
hopeless, and they do little to open the eyes of those who, blinded and dazed
by the glitter of earthly glory, have lost eternity out of their reckoning. "—
Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, pp. 1060,
1061.
SUMMARY:
Even good and Spirit-filled persons may fail to move at the
pace God requires, but once the will of God is evident, nothing should delay
or hinder obedience to it.
APPLICATION
o
Peter's vision speaks to all about race, class, sex, and cultural
discrimination. What am I doing about breaking down barriers and
permitting all to reach their God-given potential?
o
The angel said of Cornelius, "Your prayers and acts of charity
have gone up to heaven to speak for you before God" (Acts 10:4,
NEB). How may I be sure that what I do says the right thing to
God?
o
Cornelius said, "Now we are all here in the presence of God to
listen to everything the Lord has commanded you to tell us" (Acts
10:33, NIV). How do I relate to the messages from the pulpit and on
the printed page? Do I listen eagerly for God's revelation of His will?
o
Have I ever done anything to reach out to the rich or highly edu-
cated in my community? What might I do?
28
Adult
Lesson
4
Dik 'NA@
Light to the Genii[les
THIS WEEK'S STUDY: Acts 12:1 through 13:52.
SAB
MEMORY TEXT: "I have set thee to be a light of the Gentiles,
PM]
that thou shouldest be for salvation unto the ends of the earth"
(Acts 13:47).
CENTRAL THOUGHT: Through the power of Christ the church may ac-
complish its mission, breaking down barriers and reaping a harvest of souls
for the kingdom of God in every community and every nation.
OVERVIEW: Acts 12:1-13:52
12:1-25
13:1-16
13:17-52
Prayer and
God's Action
The Mission
Begins
Paul's Preaching
Convicts and Converts
James beheaded;
Peter delivered;
Herod dies
Barnabas and Paul
sent out;
Elymas the
sorcerer
A Saviour, Jesus;
Forgiveness and
justification;
A light of the
Gentiles
INTRODUCTION: Luke had a particular viewpoint and objective in mind
as he wrote. Guided by the Holy Spirit, he used the information that was
available, including some existing documents, in the presentation of his his-
tory. Luke was in touch with the early actions and speeches of church lead-
ers. The patterns of the speeches he records follow those used by Jews of
that day in interpreting the Old Testament.
However, we should be aware that these speeches are not word-for-word
reports. They are short summaries. A look at the story of Cornelius shows
that the angel had more to say to Peter than Luke wrote (Acts 10:22, 23).
Luke reports these speeches in his own words, accurately giving the gist of
the main thoughts.
"The whole of the book of Acts should receive careful study. It is full of
precious instruction; it records experiences in evangelistic work, the
teachings of which we need in our work today. This is wonderful history; it
deals with the highest education, which the students in our schools are to
receive."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, p.
1051.
29
tICMIZIDe3
[kik
a
I. PRAYER AND GOD'S ACTION (Acts 12:1-25).
1. James Beheaded (Acts 12:1-5).
Herod Agrippa I was the grandson of Herod the Great. He had abilities as
an administrator. The emperors Gaius and Claudius valued him and ex-
tended his territories until they almost matched those of his grandfather.
Because this later Herod is said to have died in 44 A.D., we can be quite
certain that the events recorded in Acts 12 took place shortly before that
date.
Herod curried favor with the Jews. Like a wind vane he followed
their reactions and molested the early church when it suited him and the
Jews.
SEARCH AND LEARN: Review the role of the Herod family in the
New Testament, noting their general attitude toward Jesus and the
church.
1.
Herod the Great (Matt. 2:13-16)
2.
Herod Antipas (Luke 3:19, 20; Mark 6:22-28; Luke 23:11, 12)
3.
Herod Agrippa I (Acts 12:1, 2, 20-23)
4.
Herod Agrippa II (Acts 26:27-32)
The Herod family persecuted, vacillated, and blasphemed. The early
church looked upon the Herods as the personification of kingly power raised
up against God's work. Whereas ancient Israel confronted Assyria and Bab-
ylon, among others, the new Israel confronted Rome with its Herods and
Pilates. Such tyranny projected on a global scale and continuing to our time
typifies the work of the beasts and the false prophet in Revelation 12 and 13
and the Little Horn of Daniel 7 and 8.
How should Christians understand and relate to a situation in which
one godly person dies a martyr's death and another escapes? Acts 12:1,
2; Luke 18:7, 8.
2. Peter Delivered (Acts 12:6-19).
The church prayed for James as much as for Peter. Herod had the inten-
tion of murdering Peter also. He took great precautions to secure the pris-
oner following the practice of the Romans when guarding a dangerous crimi-
nal (verses 4, 6).
When we do not
see
an immediate answer to a continuing problem,
what should we do? Acts 12:5, 12.
"While, upon various pretexts, the execution of Peter was being delayed
until after the Passover, the members of the church had time for deep search-
ing of heart and earnest prayer. They prayed without ceasing for Peter; for
they felt that he could not be spared from the cause. They realized that they
had reached a place where, without the special help of God, the church of
Christ would be destroyed."—The
Acts of the Apostles,
p. 145.
30
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What reactions found in this incident demonstrate how difficult it is
for the Christian to accept God's benefiting action? Note a former expe-
rience of a similar nature. Acts 12:14, 15; Luke 24:10, 11.
3. Herod Dies (Acts 12:20-25).
Josephus, the Jewish historian, recorded the same terrible death for Herod
that Acts mentions. Herod was engaged in a continuing quarrel with the
Phoenicians. At the ceremony of reconciliation they flattered the king.
Herod was stricken suddenly by a painful illness that led to his death. The
church recognized what happened to him as a divine judgment.
SEARCH AND LEARN: Review the prophecy of the little-horn power
in Daniel 7. Note especially the attacks against God's people mentioned
in verses 21 and 25, the results of the judgment before the Ancient of
Days as it affects God's people in verse 22, and how the judgment af-
fects the little horn in verses 26 and 27. At times the cosmic drama of the
great controversy between Christ and Satan has had a mini-reproduc-
tion in the lives of the saints.
II. THE MISSION BEGINS (Acts 13:1-16).
According to Colossians 4:10, Barnabas and John Mark were cousins.
Probably while they were in Jerusalem, Paul and Barnabas stayed in the
home of Mary, Mark's mother.
1. Barnabas and Saul Sent Out (Acts 13:1-5).
This chapter begins with Barnabas and
Saul
(verse 2) and ends with
Paul
and Barnabas. (Verse 9 introduces the change of the name by which Paul
was known.) During their first journey, Paul showed his talents as an evan-
gelist and organizer and developed as a natural leader.
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What role does prayer and fasting play in assisting us to relate to the
plans of God? Acts 13:2, 3; Mark 9:29.
ILLUMINATION:
"Fasting presumably reflected a spirit of willing self-
denial and of humility before God, sometimes of penitence for sin. Often
when accompanying intercession with God for certain specific requests it
expressed sincerity and selflessness. . . . The chief benefit to be obtained
from fasting is a clarity of mind that comes with complete or partial absti-
nence from food and that enables a person to perceive God's will more
distinctly.
"—SDA Bible Dictionary, (1979
edition), pp. 362, 363.
The preaching of the Word of God in the synagogue of the Jews (Acts
13:5) would have been on the Sabbath, a custom followed both by Jesus and
Paul.
2. Elymas the Sorcerer (Acts 13:6-16).
God regards those who employ powers gained from evil spirits as the
vilest of sinners (Gal. 5:20, RSV).
How did the church relate to those who attempted to subvert the faith
of new believers? Acts 13:8-11.
"No quarter given!" That was the example they set.
SEARCH AND LEARN: Review the biblical teaching on magic and sor-
cery: Ex. 7:11, 12; Dan. 2:2; 2 Kings 9:22; 2 Chron. 33:6.
III. PAUL'S PREACHING CONVICTS AND CONVERTS (Acts
13:17-25).
1. Centered in a Saviour, Jesus (Acts 13:17-25).
Paul's approach shows a marked difference from the sermon of Stephen.
He began at a different point in his outline of Jewish history (compare Acts
13:17 with Acts 7:2). He had a different purpose (compare Acts 13:32, 33
with Acts 7:51, 52) He referred to different messianic prophecies (compare
Acts 13:22 with Acts 7:37). A similar analysis may be made in comparing
these sermons with Peter's speech in Acts 2:14-39. Because Luke was writ-
ing to a Greek, Theophilus, such brief historical surveys would inform his
audience of important aspects of Old Testament history.
How does the book of Acts anchor our faith in Jesus and a God who
acted in history for our salvation? Acts 13:21-23.
Jesus, the Saviour of the world, did not appear as a miraculous figure
from solely nonhuman sources, nor did God take an ordinary person and
radically alter him. The Saviour had a human ancestor, David, about whom
32
WED
Oltha Go di@
Diaw
Gentiles
much was known and to whom God made specific promises about the future
Deliverer. In this context Paul introduced Jesus to the Jews as their Saviour.
How does the ancestry of Jesus fulfill prophetic hopes? Acts 13:23;
Gal. 3:16, 29.
For his mission Paul linked prophecy and history in a convincing array of
promise and fulfillment. It was effective then; it is effective today. The Sev-
enth-day Adventist Church accepts the New Testament link between history
and God's saving acts and sees it continuing throughout history since Jesus'
day. Prophecy meets history and confirms faith again and again. Similar
views prevailed among the Protestant Reformers.
What sources did Paul use in order to establish the promise of the
Saviour? Acts 13:22. (See Psalm 89:21; 1 Sam. 13:14; Isa. 44:28.)
"David had divine credentials for his task, which Paul proceeds to quote.
The citation is a composite one.
I have found (in) David
comes from Psalm
89:21, while
a man after my own heart
comes from
1
Samuel 13:14.
Who
will do all my will
is similar in wording to Isaiah 44:28."—I. Howard Mar-
shall,
The Acts of the Apostles,
p. 225.
Critics of Adventist methods of interpretation sometimes accuse the
church of "proof-texting." By this they mean that we put together Bible
statements from different books and backgrounds, no matter what period or
person they come from. We do this because of our conviction that the Bible
after all is one book from one Mind and that the One who is the same yester-
day, today, and forever would not lead us astray or make His Word contradic-
tory. However, we should be careful to examine the context of a passage
thoroughly in order to understand its correct meaning and application. After
having done so we may use it confidently with other texts to make a point
they have in common.
2. Forgiveness and Justification (Acts13:26-43).
Paul assumed the ignorance of his audience about the role of the Jewish
leaders in Jesus' crucifixion.
At this point in Paul's ministry, opposing groups of Jews had not yet
started to track him from city to city.
How may God use human agents to fulfill His purposes even though
they are unaware of His doing so? Acts 13:29. Compare Psalm 118:22;
Isa. 53:3. What modern instances can you think of where people have
acted in ignorance as divine agents in fulfilling prophecy?
What does Paul's example teach us about the spirit with which we
should approach the presentation of the saving message? Acts 13:32,
38, 39.
33
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Ilawarn.0
ChfiN SIB
"The apostle's appeal to Old Testament prophecies, and his declaration
that these had been fulfilled in the ministry of Jesus of Nazareth, carried
conviction to many a soul longing for the advent of the promised Messiah.
And the speaker's words of assurance that the 'glad tidings' of salvation
were for Jew and Gentile alike, brought hope and joy to those who had not
been numbered among the children of Abraham according to the flesh.
"—
The Acts of the Apostles,
pp. 172, 173.
In Peter's sermon at Pentecost he preached repentance and forgiveness. In
Acts 13, Paul preaches forgiveness and justification. Both offered salvation
only in Christ. Both presented human sinfulness and the divine provision for
a right relationship with God. Neither overlooked the need for holy living
after the individual had been justified by God in Jesus Christ.
What can we learn from Acts 13:42, 43 about nurturing the interest
of those who are interested in the glad tidings of God's grace?
3. A light to the Gentiles (Acts 13:44-52).
SEARCH AND LEARN: Study Acts 13:44, 47 and Luke 4:16-19 to dis-
cover how Luke enhances the significance of the Sabbath by making it a
day on which God declares major initiatives.
Paul declared that Judaism no longer was God's instrument and that the
Gentiles were to receive God's favor. The great crowds who wanted to hear
Paul (Acts 13:44) would never have fit into the synagogue. Unlike Jesus,
who declared His program in the Nazareth synagogue, Paul used a public
place and addressed a composite audience of Jews, proselytes, God-fearing
adherents of Judaism, and pagan Gentiles. This key event in the book of
Acts took place on the Sabbath day. Luke's respect for and observance of the
Sabbath, along with his failure to say anything negative about it, affirms that
it was the practice of first century Christians to keep the seventh-day Sab-
bath.
What example did Paul give on how to meet opposition among the
mixed crowd that heard him? Acts 13:45-48. List some situations faced
by your local church in which judgments may have to be made about
whether to remain silent in the media or to seek to make things plain.
How does God use both lay and church-employed persons to spread
His truth abroad? Acts 13:48, 49.
The text links the belief of the Gentiles with the rapid spread of the word
of the Lord throughout the region. Acts teaches witness as the first responsi-
bility of the believer, whether newly-converted, or a seasoned campaigner
like Paul.
34
Gentiles
12
,
ILLUMINATION: "In laboring where there are already some in the faith,
the minister should at first seek not so much to convert unbelievers, as to
train the church-members for acceptable cooperation. Let him labor for
them individually, endeavoring to arouse them to seek for a deeper experi-
ence themselves, and to work for others. When they are prepared to sustain
the minister by their prayers and labors, greater success will attend his
efforts."—Gospel
Workers,
p. 196.
FURTHER STUDY AND MEDITATION:
1.
Read Ellen White's comment on Peter's experience in prison in
The
Acts of the Apostles,
pp. 143-154. "It is the work of angels to come close to
the tried, the suffering, the tempted. They labor untiringly in behalf of those
for whom Christ died. When sinners are led to give themselves to the
Saviour, angels bear the tidings heavenward. . . . A report is borne to heaven
of every successful effort on our part to dispel the darkness and to spread
abroad the knowledge of Christ."—The
Acts of the Apostles,
pp. 153, 154.
2.
"Not without a struggle does Satan allow the kingdom of God to be
built up in the earth. The forces of evil are engaged in unceasing warfare
against the agencies appointed for the spread of the gospel; and these powers
of darkness are especially active when the truth is proclaimed before men of
repute and sterling integrity."—The
Acts of the Apostles,
p. 167.
3.
Study such key passages about salvation as John 15:1-17; Col. 2:6-15;
1 John 5:1-12; 2 Peter 1:3-11; John 3:1-21.
SUMMARY:
In this lesson we meet the great evangelist and theologian Paul
as he begins his mission to the Gentiles. Immediately we have been brought
face to face with his insistence that salvation can be found only in Christ.
APPLICATION
•
The Spirit said, "Separate me Barnabas and Saul for the work
whereunto I have called them." God calls all Christians to witness for
Him. To what work has He separated me?
•
Paul and Barnabas persuaded those who followed Christ "to
continue in the grace of God." Do my words and my life persuade
others to continue in their faith? What might I do to have a more
constructive influence?
NOTES:
35
Adult
Lesson
The Barriers Crumb[le
THIS WEEK'S STUDY: Acts 14:1 through 15:35.
gWEI
P
M
MEMORY TEXT: "After this I will return, and will build again
the tabernacle of David, which is fallen down; and I will build
again the ruins thereof, and I will set it up" (Acts 15:16).
CENTRAL THOUGHT:
Reactions to the message of the gospel may be
mixed, producing great anger on the one extreme and great joy on the other.
The gospel advances, overcoming internal conflicts and surviving opposi-
tion that threatens even the lives of God's servants.
OVERVIEW: Acts 14:1-15:35
14:1-18
14:19-15:3
15:4-35
Gentile
Enthusiasm
Summons to
Jerusalem
Dissension
Resolved
Spreading the good
news; "gods" in
human form;
Preaching to Gentiles
Paul the pastor;
Home to Antioch;
Circumcision or
not?
Peter's speech; James'
adjudication;
Decision conveyed
INTRODUCTION:
Trying to recreate the situation that existed nearly
2,000 years ago is not easy. Although circumcision surfaced as a key issue
in the early Christian church, it typified a range of issues centering on the
law of Moses.
1.
God had given circumcision as a sign that He was the God of the He-
brew people (Gen. 17:9-14). Those not circumcised had no part in the cov-
enant.
2.
What was to be the sign for the gospel covenant? The early church
recognized the baptism of water and the Spirit as the special gospel sign
(Acts 1:5; 11:16, 17; Col. 2:11,12; Eph. 4:30).
3.
If circumcision were not obligatory for Gentiles, what other ceremonial
and civil demands of the law of Moses applied to them?
4.
How should the new Israel be defined? This week's memory verse
(Acts 15:16) seeks to answer this question.
Dissension and controversy arose because the church burst out from Juda-
ism with a universal message. Converts included Palestinian Jews who
hoped for restoration of the kingdom of Israel and a strict interpretation of
the law. Then Jews from the Dispersion entered the church, many of them
with more liberal attitudes, yet anxious to preserve their identity in alien
lands. Giving up circumcision would pose problems to them. Those Gentile
36
converts who had long acquaintance with Jewish history and law probably
would understand the demand for circumcision, even though resenting it.
Samaritan converts had views similar to those of the Jews. Most Gentiles
regarded circumcision as unnecessary and objectionable. It is remarkable
that the early church weathered this storm and retained its unity.
I. GENTILE ENTHUSIASM: (Acts 14:1-18).
1.
Spreading the Good News (Acts 14:1-7).
What effect did the conversion of the Gentiles have on the Jews?
Rom. 11:11, 12; Acts 13:48; 14:1, 2.
How does the New Testament present the situation of the Jews and
the Gentiles at that time? Who are the elect? Eph. 2:14-16; 1:4-10.
Compare Acts 13:48, 49.
The New Testament broke down the concept of an elect nation and com-
pletely rejected it. Likewise, it rejected any attempt to create a spiritual elite
or to single out any specific ethnic group to replace Israel as God's chosen
people. God called the new Israel His "special treasure" because it com-
prised the oneness brought about through Jesus (Eph. 1:10).
ILLUMINATION:
"With the sowing of the seed, the apostles were careful
to give to all who took their stand for the gospel practical instruction that
was of untold value. This spirit of earnestness and godly fear made upon the
minds of the new disciples a lasting impression regarding the importance of
the gospel message."—The
Acts of the Apostles,
p. 186.
2.
"Gods" in Human Form? (Acts 14:8-13).
SEARCH AND LEARN: Compare the reactions of the Jews to the mir-
acle of Peter and John (Acts 3, 4) with the Gentile reaction to Paul's
miracle (Acts 14:8-13). What do varied reactions to successful Christian
enterprises today teach about Christian witness and its follow-up?
Note the storyteller's touch in verses 11-13: The mention of the native
tongue, the superstitions of the local people, the temple outside the gate, and
the one practice of sacrifice. All enrich with detail an already enthralling
episode.
3.
Preaching to Gentiles (Acts 13:14-18).
How should Christians avoid any self-glory that might accrue from
their efforts on behalf of the Lord? Acts 14:14; 1 Cor. 1:29-31; Gal.
6:14.
37
Paul's brief address to the crowd in Lystra brings to us the first speech in
Acts directed solely to pagan Gentiles. Cornelius was a God-fearer, and the
crowds Paul and Barnabas addressed up to this point were God-fearers.
THINK IT THROUGH: How would you evaluate Paul's approach in
terms of modern witnessing? Which of his points would you consider
effective in your circumstances? How would you supplement them in
meeting a non-Christian in your society? See Acts 14:14-17.
II. SUMMONS TO JERUSALEM (Acts 14:19-28; 15:1-3).
In the face of physical violence and persecution, how did the Lord
provide for His work, and what purpose did it later serve? Acts 14:19,
20; 2 Cor. 12:8-10; 2 Tim. 3:10-12.
Jesus enjoyed popularity one minute and a few minutes later barely es-
caped with His life (Luke 4:22-28). The fickle crowds teach us to trust the
One who is the same yesterday, today, and forever (Heb. 13:8). Paul re-
mained content with his changing situation (Phil. 4:11).
ILLUMINATION:
"Among those who had been converted at Lystra . .
was a young man named Timothy. When Paul was dragged out of the city,
this youthful disciple was among the number who took their stand."—The
Acts of the Apostles,
pp. 184, 185.
At Derbe, on the eastern border of Galatia, the disciples reversed direc-
tion and headed home to Antioch. The attacks and opposition did not stop
them from going back again later to Lystra and Iconium.
SEARCH AND LEARN: We usually think of Paul as engaged primarily
in opening new work. Acts presents another aspect of his ministry. Re-
view his pastoral role. Consider how church officers may assist in this
function. Acts 14:21-23; 13:43; 14:27.
The model adopted for the organization of those early churches copied
aspects of the Jewish synagogue system. Elders ruled the synagogues. The
elders of Acts 14 carried out a function similar to that of local church elders
today who lead a congregation in the absence of a pastor.
What principles of church relationships should govern local
churches? 1 Cor. 16:15, 16; 1 Thess. 5:12-15.
"Officers were appointed in each church, and proper order and system
was established for the conduct of all the affairs pertaining to the spiritual
welfare of the believers. . . . This careful training of new converts was an
important factor in the remarkable success that attended Paul and Barnabas
as they preached the gospel in heathen lands."—The
Acts of the Apostles,
pp. 185, 187.
38
WED
11.
When an issue with the potential to cause dissension troubles a local
congregation, where should the people look for counsel? Acts 15:1-3.
What makes a situation serious enough to request wider counsel?
Although the issue of the law of Moses, specifically the matter of circum-
cision, caused serious argument in Antioch, no one seemed to question the
work among the Gentiles.
III. DISSENSION RESOLVED (Acts 15:4-35).
"The fact that the early church referred the vexing question of circumci-
sion to a council of the apostles and elders at Jerusalem is a highly signifi-
cant precedent for church organization. It stands against the theory that a
final decision in ecclesiastical matters should be made by one man acting as
an autocrat. It also illustrates the need of counsel and authority on a wider
level than that of a local congregation."—SDA
Bible Commentary,
vol. 6,
p. 306.
SEARCH AND LEARN: Review and compare the two records of Paul's
visit to Jerusalem over the Gentile issue, listing below the added infor-
mation gained from Galatians 2:1-10. Be prepared for a class discussion
on the key issues raised in Acts 15:1, 5 and Galatians 2:1-10.
What do we learn from Paul's letter to the Galatians about what con-
stitutes an appropriate reaction to divisive attitudes in the church? Gal.
2:11-14; 3:1-6.
"The typical service and the ceremonies connected with it were abolished
at the cross. The great antitypical Lamb of God had become an offering for
guilty man, and the shadow ceased in the substance. Paul was seeking to
bring the minds of men to the great truth for the time; but these [those in
Paul's day who were constantly dwelling on circumcision] who claimed to
be followers of Jesus were wholly absorbed in teaching the tradition of the
Jews, and the obligation of circumcision."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, p. 1061.
1. Peter's Speech (Acts 15:4-12).
What witnesses does God give of His acceptance of the sinner? Acts
15:8-11. Note at least three in these verses.
ANALYZE: List below the procedural steps taken in the Jerusalem
Council:
1. Acts 15:6—Assembled to consider the issue.
39
2.
Verse 7—Considerable discussion.
3.
Verse 12-
4.
Verses 13-19-
5.
Verse 22-
6.
Verse 23—
How would you contrast the yoke the Christian gladly bears with that
imposed by Judaism in apostolic times? Acts 15:10; Matt. 11:29; 23:4.
When a proselyte to Judaism undertook to fulfill the law, he was said to
have taken the yoke of the kingdom of heaven. Only a few, like Paul, could
ever claim that they had fulfilled all the written and oral demands of the law.
Even then Paul said that the painstaking effort brought him no peace of
conscience.
2. James' Adjudication (Acts 15:13-21).
To what person did the early church give the leadership of its work?
1 Cor. 15:7; Gal. 1:19. Compare James 1:2-8.
Legend has it that James, the brother of Jesus, had "camel knees," a
reference to his frequent recourse to prayer. Although Jesus' family did not
at first accept His nature and mission, they were converted. James, a man of
character and integrity, played a vital leadership role in the early church. He
wrote the epistle of James.
ILLUMINATION:
"James sought to impress the minds of his brethren
with the fact that, in turning to God, the Gentiles had made a great change in
their lives, and that much caution should be used not to trouble them with
perplexing and doubtful questions of minor importance, lest they be discour-
aged in following Christ."—The
Acts of the Apostles,
p. 195.
SEARCH AND LEARN: How does God continue to rebuild the fallen
house of David? Review Acts 15:16-18 and compare it with Amos 9:11-
15. How does the resurrection and exaltation of Christ rebuild the
house of David? Acts 2:33-35.
James' ruling placed four restrictions on the Gentiles. (See Acts 15:20.)
As we consider their possible application to God's people today, these prin-
ciples come through clearly:
1.
No unnecessary restrictions should bar the way for converts (Acts
15:19).
2.
Immorality is not to be tolerated.
3.
Christianity does not place itself under the jurisdiction of "Moses"—a
40
reference to the Judaism of Jesus' day which regarded Moses as saviour of
the nation and authoritative agent to convey law and custom for the nation
(Acts 15:21).
3. The Decision Conveyed (Acts 15:22-35).
The leadership continually pleaded for Christians to be tolerant of one
another's situation (Rom. 14:1-6). People of diverse cultures can and should
live together in Christ, with understanding of one another's backgrounds
and mutual acceptance, provided Christian morals are not at stake.
"Where no compromise of principle was involved, Paul was the most
conciliatory of men (cf. Acts 16:3; 21:26; 1 Cor. 9:19 [-211; and in his epis-
tles he himself urges that those Christians who are strong in faith should
voluntarily restrict their liberty. "—F. E Bruce,
Commentary on the Book
of Acts
(Grand Rapids, Mich.: Wm. B. Eerdmans Pub. Co., n.d.) pp. 313,
314.
What care should we show in making sure that both the basis of a
decision affecting others and the explanation of it are correctly han-
dled? Acts 15:25-28, 30-32.
Once before Barnabas had visited Antioch and encouraged and
strengthened the faith of the Christian community (Acts 11:23). Now Silas
and Judas, men with the prophetic gift, carried on a similar pastoral role.
The Roman Empire had an excellent system of roads, ship communication,
and travel routes. The church took advantage of them to maintain its unity.
The reverberations of the Jerusalem Council still linger in the church to-
day. Because it found a path to unity in diversity of culture, we take courage
to seek the same end. Because it felt able to resolve problems in an assembly
of church representatives, we do likewise.
Thus God gives us principle and appropriate action—two sound bases for
maintaining the mission of the church and preserving unity.
41
FURTHER STUDY AND MEDITATION:
1.
Ellen White reveals that tensions followed the council's action: "Not
all, however, were pleased with the decision; there was a faction of ambi-
tious and self-confident brethren who disagreed with it. . . . They indulged
in much murmuring and faultfinding, proposing new plans, and seeking to
pull down the work of the men whom God had ordained to teach the gospel
message. From the first the church has had such obstacles to meet, and ever
will have till the close of time.
"—The Acts of the Apostles,
pp. 196, 197.
2.
Scan the book of Galatians. It was written particularly to deal on a local
level with the same problem the Council faced. Prepare for yourself a brief
statement on the freedom we have in Christ and how it relates to:
•
the demand for obedience to the Ten Commandments, and
•
the guidance of the Holy Spirit.
3. "To substitute external forms of religion for holiness of heart and life,
is still as pleasing to the unrenewed nature as it was in the days of these
Jewish teachers. Today, as then, there are false spiritual guides, to whose
doctrines many listen eagerly. It is Satan's studied effort to divert minds
from the hope of salvation through faith in Christ and obedience to the law
of
God."—The Acts of the Apostles,
p. 387. Read the chapter entitled
"Apostasy in Galatia," pp. 383-388.
SUMMARY:
The Jerusalem Council supports a tolerant view within the
church for areas of cultural difference, but offers no comfort to those who
would downgrade the high moral and ethical principles expressed in the Ten
Commandments and the standards God has set for the church.
APPLICATION
•
The Word says, "We must through much tribulation enter the
kingdom of God" (Acts 14:22). How do I regard difficulties and dis-
appointments?
•
The Word says that Paul "opened the door of faith unto the
Gentiles" (Acts 14:27). Here is a suggestion that may help you open
the door of faith to those about you. List at least three names from
among family and acquaintances. Pray for these people every day and
ask the Lord to guide you in finding words and actions that will lead
them to Christ.
•
The Bible reports concerning Paul and Barnabas that "they
caused great joy unto all the brethren" (Acts 15:3). Do my reports and
attitudes bring joy to those who share faith in Christ with me?
NOTES:
42
Adult
Lesson
Paull Leads the Advance
THIS WEEK'S STUDY: Acts 15:36 through 17:34.
MEMORY TEXT: "Sirs, what must I do to be saved? And they
said, Believe on the Lord Jesus Christ, and thou shalt be saved,
and thy house" (Acts 16:30, 31).
CENTRAL THOUGHT:
The gospel's universal appeal is attested to by the
response it received in the heartlands of Greek philosophy and culture.
There large numbers of people of various cultural and religious backgrounds
declared their faith in Christ.
OVERVIEW: Acts 15:36-17:34
15:36-16:15
16:16-40
17:1-34
Into Europe
Proffered
Salvation
and Conversion
Conviction
Paul chooses Silas;
Timothy; The call to
Macedonia
In prison;
The jailer saved;
Onward from
Philippi
Conviction and
commotion;
Eager students of the
Word; Commanded
to repent
INTRODUCTION:
Outside of Palestine, the religious world fell into three
main groups. To the east and north lay the pagan hordes that finally brought
Rome to ruin. The New Testament makes little mention of them, although
Paul includes "barbarians and Scythians" within the sweep of the gospel.
The Greeks called them barbarians because their speech sounded like
bar-
bar,
the Greek word for the yapping of dogs.
From the east and southeast the Persians, Hindus, and Chinese contin-
ually exported religious and philosophical ideas into the Roman Empire.
Buddha had long been dead. Hinduism had amassed its multitude of gods.
Zoroaster had proclaimed his cycles of light and darkness. Confucius had
given ethical direction to the Chinese. In Greece and Rome ideas about life
after death and the human soul had long since arrived from Egypt. Strange,
exotic, and bizarre cults took root and flourished.
The great sagas of the
Odyssey
and the
Aeneid
mixed divine myth and
human legend. Philosophy, law, literature, science, and art exploded out-
ward, first from Athens, then from Rome, changing forever the way human-
ity orders its thoughts and actions.
43
SA B
PM
MON
In Paul's day the cult of the god-emperor had captured many adherents.
Each city, province, and nation boosted its favorite god. Into such a jungle
of sect and sophistication Paul led the advance of the gospel.
I. INTO EUROPE (Acts 15:36-16:15).
1. Paul Chooses Silas (Acts 15:36-41).
Barnabas probably had two reasons for wanting to take John Mark with
him:
o
They were related (Col. 4:10).
o
He saw potential in the young man and wanted to see it developed.
Paul, on the other hand, feared that John Mark might let them down again
as he had in Pamphylia (Acts 13:13). He also may have wondered about
Barnabas's ability to work effectively among the Gentiles following the
events in Antioch described in Galatians 2:13.
What does the dispute between Paul and Barnabas indicate as to how
the Spirit can use different personalities? 2 Tim. 4:11; Col. 4:10.
While Luke naturally wanted to paint a positive picture of the early
church, he did not hesitate on this and other occasions to record difficult and
even unpleasant situations.
2. Timothy (Acts 16:1-5).
How important may one individual of lesser public image be to a dy-
namic leader? Phil. 2:19-22; 1 Cor. 4:15-17.
The relationship between Paul and his various associates proved produc-
tive. Paul recognized that the Holy Spirit assigns differing gifts to various
individuals. (See 1 Cor. 12.)
REFLECT on the character of Timothy and the important role he
played. Do this by scanning the epistles to Timothy.
ILLUMINATION:
"Timothy was a mere youth when he was chosen by
God to be a teacher, but his principles had been so established by his early
education that he was fitted to take his place as Paul's helper. . . . As a
precautionary measure, Paul wisely advised Timothy to be circumcised—
not that God required it, but in order to remove from the minds of the Jews
that which might be an objection to Timothy's ministration. In his work Paul
was to journey from city to city. . . . If it should be known that one of his
companions in labor was uncircumcised, his work might be greatly hindered
by the prejudice and bigotry of the
Jews."—The Acts of the Apostles,
pp.
203, 204.
How flexible should a Christian be in adapting to differing cultures or
religions for evangelistic purposes? Compare Gal. 2:3 and 5:3 with
1 Cor. 9:19-23.
44
Paul apparently did not hesitate to circumcise if it would improve the
effectiveness of his work (Gal. 5:11). "If expediency suggests that someone
who is a Jew in every respect but circumcision (presumably because his
Greek father would not allow it when he was an infant) be circumcised for
his greater usefulness in the gospel, Paul would circumcise him; in such a
situation circumcision is nothing but a minor surgical operation performed
for a practical purpose. "—F E Bruce,
Paul, Apostle of the Heart Set Free
(England: The Paternoster Press, 1977), p. 215.
3. The Call to Macedonia (Acts 16:6-15).
What do we learn from studying Acts 16:6-9 about how directly the
Spirit guides the church?
In the continuing guidance of the Spirit we may discern the hand of the
ascended Lord ("the Spirit of Jesus," see KJV margin). Paul could not
escape the direction of his Lord any more than he could on the road to Da-
mascus. To live a Spirit-filled life is to be "in Christ."
REVIEW the texts that follow in order to discover what steps might be
taken to improve our submission to the guidance of the Spirit.
1.
John 14:26
2.
John 16:13
3.
Psalm 119:105
4.
Col. 4:3, 4
At this point in the narrative Luke begins to use the pronoun "we." Join-
ing Paul, he became an eyewitness to many of the events that followed.
How is the spirit of Jesus reflected in Christian hospitality and minis-
try to those in need? Acts 16:15; Luke 4:18.
Christian hospitality featured large in the thinking of the early church
(Rom. 12:13; 1 Pet. 4:9). In the light of the example of loving concern
shown by such women as Martha, Dorcas, and Lydia, the Seventh-day Ad-
ventist church attempts to carry on this tradition in an organized way
through its Community Services organization and the international Advent-
ist Development and Relief Agency (ADRA). But most effective of all in
outreach are individual acts of love and helpfulness.
II. SALVATION PROFFERED (Acts 16:16-40).
In the absence of a synagogue Paul continued his Sabbath observance in a
place by the river where "prayer was wont to be made" (Acts 16:13). This
apparently went on for some weeks (verse 16).
45
How are the potential dangers of mixing the practice of religion with
personal gain illustrated? Acts 16:16-21. See also Acts 8:18-21.
How should a local church relate to situations where community mis-
understanding and misrepresentation occur? Acts 16:22-26; Phil. 1:27-
30; 1 Thess. 2:2.
Luke makes the following clear in the episode of the young girl with the
evil spirit:
o
It had nothing to do with religious belief but with human greed (verse
19).
o
Luke knew of no record of a disturbance prior to their arrest (verse 17).
Any disturbance came from the owners of the girl.
o
False accusations against the Christian movement abounded (verse
21).
o
Mob violence and illegal acts against God's cause may occur despite
God's full power to protect and overrule (verses 22-24).
The charge brought against Paul and Silas raised two specters. First, anti-
Jewish sentiment frequently ran high in the ancient world. "They were
Jews" (verse 20). Second, Romans should not become involved with for-
eign cults (verse 21). The former charge raised irrational prejudices, the
latter challenged patriotic fervor. The manipulating of human emotion
against the church occurs at frequent intervals in Acts.
ANALYSIS: After reviewing the story of the conversion of the
Philippian jailer (Acts 16:25-34), list specific points that instruct us in
Christian witness. What are the implications of the jailer's entire house-
hold being converted? Is conversion a family affair?
ILLUMINATION:
Background on why Paul made a point of claiming Ro-
man citizenship as mentioned in Acts 16:37 comes from the following: "In a
famous earlier case a Roman citizen had been beaten by the orders of Verres,
the notorious governor of Sicily, even while he cried out
`Civis Romanus
sum' (I
am a Roman citizen). Such injustice could not be overlooked. Paul
demanded a public apology. "—Marshall,
The Acts of the Apostles,
pp. 274,
275.
How does conversion affect the way a person treats others? Acts
16:33-36.
The simplicity of the conversion formula given to the jailer (Acts 16:31)
reflects the common expression of faith in the New Testament "Jesus is
Lord." (See Romans 10:9; 1 Cor. 12:3; Phil. 2:11.) It demonstrates commit-
46
WED
ment and trust in Jesus Christ. The story of the jailer's conversion adds a
practical result to the conversion.
III. CONVICTION AND CONVERSION (Acts 17:1-34).
1.
Conviction and Commotion (Acts 17:1-9).
Paul's travels took him along the well-made roads of the Roman Empire.
The
Via Egnatia
began at Neapolis, the port of Philippi, ten miles (16 kilo-
meters) distant. From there it passed through Amphipolis (33 miles or 53
kilometers) to Apollonia (27 miles or 43 kilometers) and then to
Thessalonica (35 miles or 56 kilometers).
What did the early church persist in teaching as the two basic facts
that give authority to the gospel? Acts 17:3; 3:18; Luke 24:26, 46. Com-
pare 1 Peter 1:11. What made these facts particularly relevant?
Paul knew how mob violence could take over and threaten the lives of
God's people. If a few determined bigots could put the church at risk then,
we would expect that in the last days Satan will not hesitate to incite many
against God's people.
What does 2 Thessalonians 2:5-12 indicate will take place as we ap-
proach the end of the world?
"The beloved of God pass weary days, bound in chains, shut in by prison
bars, sentenced to be slain, some apparently left to die of starvation in dark
and loathsome dungeons. No human ear is open to hear their moans; no
human hand is ready to lend them help."—The
Great Controversy,
p. 626.
But the divine ear hears, as it heard Paul; and the divine hand saves, as it
delivered the apostle.
What will sustain our faith in times of peril and persecution? Rom.
8:38, 39; 2 Cor. 12:10?
In spite of his many difficulties with authorities, how did Paul regard
them? Rom. 13:1-6.
2.
Eager Students of the Word (Acts 17:10-15).
What consequence follows from faithful, diligent study of the Word?
Acts 17:12.
Jewish teaching downgraded the possibility of the Messiah suffering.
Paul directed the attention of the Bereans to passages such as Isaiah 53.
47
TAU
While the Bereans pursued their study, Jews from Thessalonica set out to
counter Paul's work. Doubtless they thought God wanted them to silence
Paul.
3. Commanded to Repent (Acts 17:16-34).
"Stirred," "vexed," "exasperated," "provoked" are some of the
words chosen by translators to reflect the troubled spirit of Paul as he tasted
the stew pot full of idols and ideas in Athens.
How seriously may people be mistaken when they try to include dif-
ferent religious views into one system of belief? Rom. 1:23-25; 1 Cor.
10:18-22.
Attempts to mix Christianity with Eastern religions abound. Many try to
extract the ethical principles of Christian teaching and incorporate them into
a synthesis with other beliefs. Paul totally rejects such attempts. Today the
church must guard the purity of its faith from such influences, however
powerful or popular they may be.
What reactions may occur when sophisticated or intellectual people
hear the gospel? Acts 17:16-21; 1 Cor. 1:22-24.
How did Paul seek to counter such attitudes in his speech on Mars'
hill? Acts 17:22-31.
"They looked upon him [Paul] as a retailer of second-hand scraps of phi-
losophy, a type of itinerant peddler of religion not unknown in the Athenian
market-place. . . . Others preferred to class him as a herald of strange divin-
ities—he spoke of Jesus and
Anastasis
(the Greek word for 'resurrection'),
and in the ears of some frequenters of the Agora these two words sounded as
if they denoted the personified and deified powers of 'healing' and
`restoration.' "—E F. Bruce,
Commentary on the Book of Acts
(Grand
Rapids, Mich.: Wm. B. Eerdmans Publishing Co., n.d.), p. 351.
SEARCH AND LEARN: Study carefully Paul's speech in Athens (Acts
17:22-31), noting what he has to say about the following:
1.
Who God is
2.
What God does
3.
Varying responses
4.
Paul's appeal
5.
God's action through Jesus
ILLUMINATION:
"Many of the greatest scholars and statesmen, the
world's most eminent men, will in these last days turn from the light, be-
cause the world by wisdom knows not God. Yet God's servants are to im-
prove every opportunity to communicate the truth to these men. . . . The
faith of the consecrated worker is to stand every test brought to bear upon it.
48
God is able and willing to bestow upon His servants all the strength they
need, and to give them the wisdom that their varied necessities demand. He
will more than fulfill the highest expectations of those who put their trust in
Him."—The Acts of the Apostles,
pp. 241, 242.
FURTHER STUDY AND MEDITATION:
1.
Review the basis of Paul's conflict with Judaism by reading Romans 2
and 3. Note particularly Paul's evaluation of circumcision in Romans.
The
Acts of the Apostles,
pp. 201-210 deals with some of the issues met on the
second evangelistic itinerary.
2.
"God's faithful messengers are to go steadily forward with their work.
Clothed with the panoply of heaven, they are to advance fearlessly and vic-
toriously, never ceasing their warfare until every soul within their reach
shall have received the message of truth for this time."—The
Acts of the
Apostles,
p. 220.
3.
Paul's experience in Athens was not a completely happy one. One
reason why is spelled out in
The Acts of the Apostles:
"The Athenians,
clinging persistently to their idolatry, turned from the light of the true reli-
gion. When a people are wholly satisfied with their own attainments, little
more need be expected of them. Though boasting of learning and refine-
ment, the Athenians were constantly becoming more corrupt, and more con-
tent with the vague mysteries of idolatry."—Page 239.
SUMMARY:
Legalism, bigotry, and intellectual pride pose continuing ob-
stacles to the advance of the gospel. But under the guidance of the Holy
Spirit, consecrated workers find ways to surmount such hurdles and move
forward with the divine mission.
APPLICATION
o
"
'Put your trust in the Lord Jesus, and you will be saved, you
and your household' " (Acts 16:31, NEB). Have I found salvation?
What of my spouse, my children, my parents? In what way is my
decision linked to theirs? How may I help them believe?
o
" 'He has fixed a day in which He will judge the world in right-
eousness through a Man whom He has appointed, having furnished
proof to all men by raising Him from the dead' " (Acts 17:31,
NASB). God has "winked" at my ignorance but now I must repent
and obey. Have I prepared for the judgment in repentence and by an
obedient, victorious life?
NOTES:
49
The Gospe0 Crisscrosses
the Empire
THIS WEEK'S STUDY: Acts 18:1 through 20:1.
MEMORY TEXT: "Be not afraid, but speak, and hold not thy
peace: for I am with thee, and no man shall set on thee to hurt
thee" (Acts 18:9, 10).
saB
PM
CENTRAL THOUGHT:
As the great controversy between Christ and Sa-
tan moves through time, God continually acts to aid His faithful servants
and His church, even though Satan may stir up opposition and cause set-
backs.
OVERVIEW: Acts 18:1-20:1
18:1-23
18:24-19:12
19:13-20:1
Quest for "My
People"
All Hear the Word
Success and Uproar
Success in Corinth;
Before Gallio;
Back to Corinth
Apollos joins the
witnesses;
Which baptism?
The Word spreads
Honor to Jesus;
Threat to the
goddess Diana;
Confusion and
uproar
INTRODUCTION:
Paul developed a team of workers who were assigned
pastoral and evangelistic roles as new churches formed. Silas and Timothy
helped by staying behind in Berea while Paul went on to Athens (Acts
17:14). But Paul had other helpers (verse 15). In Corinth two Jewish Chris-
tians, Priscilla and Aquila, joined him as co-workers (Acts 18:1, 2). Apollos
joined the Christian effort in Asia Minor (verse 24). This suggests organiza-
tion, infrastructure, and financial support.
From studying these events we gain a better picture of the way the gospel
spread. Although Paul was the outstanding hero of the church's mission, he
did not carry the burden alone. Christians crisscrossed the Roman Empire,
carrying the gospel with them. Sometimes, as in the case of Priscilla and
Aquila, they witnessed from their lay occupations. At other times, for in-
stance in the case of Apollos, they witnessed full time.
Financial support came in two ways. A preacher might ply a secular trade
(Acts 18:3), or, with the help of others, give full time to gospel preaching
(verse 5). Silas and Timothy apparently worked at their trades in order to
50
support Paul in Corinth, as did Priscilla and Aquila. The early scene in Jeru-
salem, where Christians shared resources with each other immediately after
Pentecost, now changed to systematic support of recognized evangelists and
leaders.
While Paul did not stay long on his first visit to Ephesus (Acts 18:19, 20),
apparently Aquila and Priscilla stayed on. They helped organize support for
the ministry of Apollo (verses 26, 27), encouraging his obvious talents as a
defender of the Christian faith and as a pastor (verses 27, 28).
Organization continued to develop. In Ephesus Paul acted much as a con-
ference or mission president might in sending two of his assistants, Timothy
and Erastus, on to Macedonia to strengthen the work there.
"God has placed in the church, as His appointed helpers, men of varied
talents, that through the combined wisdom of many, the mind of the Spirit
might be met."—The
Acts of the Apostles,
p. 279.
1. QUEST FOR "MY PEOPLE" (Acts 18:1-23).
1. Success in Corinth (Acts 18:1-11).
Corinth and Ephesus held the key to Paul's plans for expanding the
Christian witness. He spent long periods in both cities. Luke records
nothing of the moral, theological, and procedural problems that caused
Paul to write letters to the church at Corinth, the capital of the Roman
province of Achaia.
"Thanks to its commercial advantages, Corinth enjoyed great prosperity
in classical Greek times. It enjoyed a reputation for luxury and its name
became proverbial for sexual laxity. "—E E Bruce,
Paul: Apostle of the
Heart Set Free
(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co.,
1977), p. 249.
How may lay persons contribute to the advance of the message in new
areas? Acts 18:3, 4, 26, 27.
Paul formed a friendship with Priscilla and Aquila, relying on them for
support (Rom. 16:3-5; 1 Cor. 16:19). Claudius expelled Jews from Rome in
49-50 A.D. for agitation over a certain Chrestus, thought by many to be a
Roman misspelling of "Christ."
How did Paul solve the problem of opposition from the Jews in Cor-
inth? Acts 18:6, 7.
What resource did the church use to house and expand its congrega-
tions? Acts 18:7; Rom. 16:5; 1 Cor. 16:19.
The fascinating picture of side-by-side Sabbath services, one Christian,
the other Jewish, shows how far Christianity had marched away from Juda-
ism. Early Christianity made frequent use of the home church—as Advent-
ists often do today.
51
What do we learn about early Sabbath observance by Christians
from Paul's experience at Corinth? Acts 18:4, 7, 11; see also Acts 16:12,
13.
In Corinth Paul continued his custom of Sabbath worship. What a witness
the church in Titus Justus' house presented as Jewish Christians and Gentile
believers mingled in worship Sabbath after Sabbath! When Crispus and his
family moved from the synagogue to the church next door it would have
created a crisis (Acts 18:8). In the light of this, the Lord directly encouraged
Paul to continue his quest for God's people (verses 9, 10).
2.
Before Gallio (Acts 18:12-17).
This incident illustrates a point that Luke was careful to make. Well in-
formed and tolerant Roman officials did not trouble the Christian move-
ment. Like Gallio they confused it with Judaism or refused to rule against
the Christians as Agrippa and Festus did later (Acts 26:32).
How should Christians relate to civil authorities? Rom. 13:1-6.
In spite of a record of injustice and physical maltreatment at the hands of
Romans as well as Jews, Paul upheld civil authority.
3.
Back to Antioch (Acts 18:18-23).
Once again Paul returned to his base in Antioch. His brief stop in Ephesus
showed his interest in this strategic center.
In what ways may Christians express gratitude for God's care and
deliverance? Acts 18:18; 1 Thess. 5:18.
II. ALL HEAR THE WORD (Acts 18:24-19:12).
Between the events recorded in Acts 18:18 and 18:23, Paul traveled more
than 1,500 miles (2413 kilometers). In the meantime another evangelist had
arrived at Ephesus, the chief city in the province of Asia. Church records
show that Alexandria in Egypt had a Christian presence by this time, but it is
not mentioned in the Bible. Here is yet another evidence that we know very
little about the large number of people who took the gospel to all the world
in the first century.
1. Apollos Joins the Witnesses (Acts 18:24-28).
Acts 18:23 begins what is known as the third missionary journey of Paul.
In this section we find that "God's will" (verse 21) brought Paul back to
Ephesus.
What characteristics should mark those who witness for Christ? Acts
18:25-28.
52
SEARCH AND LEARN: Review the situation produced by the pres-
ence of different pastors and evangelists in Corinth (1 Cor. 1:12). What
attitudes can help heal such factions in our church life (1 Cor. 3:1-15)?
ILLUMINATION:
"There is to be no unkind criticism, no pulling to
pieces of another's work; and there are to be no separate parties. Every man
to whom the Lord has entrusted a message has his specific work. Each one
has an individuality of his own, which he is not to sink in that of any other
man. Yet each is to work in harmony with his brethren.
"—The Acts of the
Apostles,
p. 275, 276.
2.
Which Baptism? (Acts 19:1-7).
Not water alone, but water and Spirit meet God's pattern in baptism.
Apollos knew nothing of the influence of the Holy Spirit in the life of John
the Baptist (Luke 1:15), of the conception of Jesus through the Holy Spirit
(verses 34, 35), of the descent of the Spirit on Jesus (3:21, 22), nor of Jesus'
Spirit-filled ministry (4:18). He had no acquaintance with Pentecost or other
Spirit-blessed events. In fact, he did not even know that there was a Holy
Spirit.
How does this story demonstrate the uniqueness of God's saving ac-
tion in Jesus Christ? Acts 19:4, 5.
Like John the Baptist, Apollos testified about Jesus but fell short of pro-
claiming a fully Christian gospel. In accepting further instruction, the
twelve men (Acts 19:7) showed a correct attitude toward receiving addi-
tional truth. "With deep interest and grateful, wondering joy the brethren
listened to Paul's words. By faith they grasped the wonderful truth of
Christ's atoning sacrifice and received Him as their Redeemer. They were
then baptized in the name of Jesus, and as Paul 'laid his hands upon them,'
they received also the baptism of the Holy Spirit, by which they were en-
abled to speak the languages of other nations and to prophesy. Thus they
were qualified to labor as missionaries in Ephesus and its vicinity and also to
go forth to proclaim the gospel in Asia Minor."—The
Acts of the Apostles,
p. 283.
3.
The Word Spreads (Acts 19:8-12).
How broad should the scope of our Christian outreach be? Acts
19:10.
The church cannot afford to rest easy when it has established a presence in
a community, a nation, or an ethnic grouping. It is our responsibility to carry
the gospel to every person. While Paul moved somewhat quickly from city
to city, he sought to make Christian communities stable and to provide them
with opportunities for growth.
53
III. SUCCESS AND UPROAR (Acts 19:13-20:1).
While the story of Acts rolls on through three decades, the epistles of Paul
were flowing out to his beloved churches. Warning, encouraging,
formulating doctrine, proclaiming Christ, they brought unity of thought and
lifestyle.
SEARCH AND LEARN: Read and analyze Ephesians 1, noting espe-
cially what it means to be incorporated in Christ. What is the signifi-
cance of the church being the body of Christ (Eph. 1:1-23; 1 Cor: 12:11-
31)?
Very little in Ephesians relates directly to the narrative of Acts. Paul spent
two years in this important center, one of his longest stays anywhere. The
book of Ephesians brings us Paul at his very best. His understanding of
God's eternal plan (Eph. 1:9, 10), his call to rely on God's grace entirely
(2:6-9), his urging Christians on to holy living (3:14-21), and his practical
counsel in the final three chapters are designed by the Spirit to build up the
church.
1.
Honor to Jesus (Acts 19:13-22).
What risk faces those who seek to manipulate the power of Christ for
their own ends? Acts 19:13-16.
The Scripture and Ellen White urge the Christian to steer clear of spirit-
ism. However, a more prevalent problem emerges from this incident. Hy-
pocrisy cloaks the life in many ways. The experience of the sons of Sceva
challenges us to reexamine the commitment of our lives to Jesus Christ.
What would you suggest as modern equivalents to the burning of the
magical scrolls and books in ancient Ephesus? Acts 19:18-20.
Archeologists have found examples of "Ephesian writings"—magical
charms worn around the neck or the body for protection or power. The story
of the sons of Sceva underlines the nature of Ephesian society. Christians
there learned in time that magic had no link with Christianity.
2.
Threat to the Goddess Diana (Acts 19:23-27).
Try to picture what was going on in ancient Ephesus—exorcists strolling
the streets and performing their arts, people wearing magic charms, others
bringing cloths to Paul so that the owners might be healed. And at the heart
of the city stood a great shrine to a pagan deity.
What principles sustain the Christian against the forces of idolatry,
spiritism, and the occult? 2 Cor. 4:4-6; Eph. 4:14, 15; 5:10-13.
54
Education and sophistication give no immunity against the satanic forces
that ruled the mob at Ephesus. "Could the veil be lifted from before our
eyes, we should see evil angels employing all their arts to deceive and to
destroy. Wherever an influence is exerted to cause men to forget God, there
Satan is exercising his bewitching power. When men yield to his influence,
ere they are aware the mind is bewildered and the soul polluted."—The
Acts
of the Apostles,
p. 290.
How do present-day actions of Satan parallel the situation in Eph-
esus? Acts 19:26, 27; Rev. 12:10-12; 13:13, 14.
Not just Ephesians, not just the inhabitants of the province of Asia, but
many throughout the world at that time venerated Artemis, to whom the
Romans had given the name Diana. A threat against her put at risk a whole
system of belief being manipulated by the evil one. United by false belief,
they turned against the followers of the true God.
3. Confusion and Uproar (Acts 19:28-41).
As the end of the world approaches, how will vast numbers of people
relate to the issues of truth and error? Acts 19:28, 32-34; Rev. 13:7, 8.
In the face of overwhelming apostasy, with multitudes seduced by the
great counterfeit systems of the papacy, apostate Protestantism, and spirit-
ism (the dragon, the beast, and the false prophet of Revelation 13), God
urges endurance (Rev. 13:10) and patience (14:12) on the part of the faithful
remnant. To His faithful people God promises victory and deliverance
(Luke 18:7; Rev. 15:2-4).
How will the cause of God prosper despite adversity, plots, and oppo-
sition? Acts 20:18, 19; 1 Cor. 16:9; Rev. 7:9, 10.
How does Acts demonstrate appropriate Christian loyalty to govern-
ment, even though it may be used by opposing forces? Acts 19:35-37;
18:14, 15; 16:3, 38.
At the time that Luke wrote Acts the Roman authorities seem to have
taken a neutral attitude toward the Christian movement. Judaism had liberty
to function within the empire. A new religion could easily have suffered.
Jews and Christians understood the differences but the Romans did not,
hence the continual attempts of the Jews to prove that Christianity threat-
ened law and order. Rome had its emperor at Caesar's palace, but the King
of kings ruled in the heavenly courts.
\
Judaism sought a new David for Jeru-
salem, but Jesus of Nazareth now ruled in the New Jerusalem. The Ephe-
sians clamored for the glory of Diana, but the Lord of lords gathered to
Himself those who gave Him alone their homage.
55
As followers of Jesus we shall always sing His praises: "They were sing-
ing the song of Moses, the servant of God, and the song of the Lamb, as they
chanted: 'Great and marvellous are thy deeds, 0 Lord God, sovereign over
all; just and true are thy ways, thou king of the ages' " (Rev. 15:3, NEB).
FURTHER STUDY AND MEDITATION:
1.
The chapter in
The Acts of the Apostles,
entitled "Corinth" (pp. 243-
254) will help you understand the situation of the church at Corinth. Notice
this statement about Paul's approach to the people there: "To Paul, the cross
was the one object of supreme interest. Ever since he had been arrested in
his career of persecution against the followers of the crucified Nazarene, he
had never ceased to glory in the cross. At that time there had been given him
a revelation of the infinite love of God, as revealed in the death of Christ;
and a marvelous transformation had been wrought in his life, bringing all his
plans and purposes into harmony with heaven."—The
Acts of the Apostles,
p. 245.
2.
"It is impossible to gain a perfect knowledge of God from nature alone;
for nature itself is imperfect. In its imperfection it cannot represent God, it
cannot reveal the character of God in its moral perfection. But Christ came
as a personal Saviour to the world."—Ellen G. White Comments,
SDA Bi-
ble Commentary,
vol. 6, p. 1068.
3.
Review the Old Testament teaching on idolatry with a view to relating
it to contemporary issues and attitudes (Isa. 40:18-31; Jer. 10:1-16; Dan.
3:1-18).
4.
The effect on Paul of the incident at Ephesus is described this way in
The Acts of the Apostles:
"Amidst the constant storm of opposition, the
clamor of enemies, and the desertion of friends, the intrepid apostle almost
lost heart. But he looked back to Calvary, and with new ardor pressed on to
spread the knowledge of the Crucified. He was but treading the blood-
stained path that Christ had trodden before him. He sought no discharge
from the warfare till he should lay off his armor at the feet of his
Redeemer."—Page 297.
SUMMARY: Success after success, but always against difficulty and oppo-
sition, marks the story of the growth of true faith. Patterns repeat them-
selves, and the work of God goes on advancing.
APPLICATION
o
In a sense the real hero of the Acts is the Word of God, which
gives its authority to the disciples, confirms their faith, and converts
sinners. How do I regard the Word? Does it sustain my Christian life
and reinforce my witness?
o
The example set by Aquila and Priscilla has inspired many lay
workers since their day to form self-supporting evangelistic teams or
to team up with an evangelist as personal workers. What can I do to
participate in such a team and to encourage others in my church to
participate?
56
Adult
Lesson
The Road to jerusa[lem
THIS WEEK S STUDY: Acts 20:2 through 21:26.
MEMORY TEXT: "I commend you to God, and to the word of
his grace, which is able to build you up, and to give you an inheri-
tance among all them which are sanctified" (Acts 20:32).
SAB
PM
CENTRAL THOUGHT:
A faithful work for Christ, accomplished in our
own lives, or in the growth of the church, will protect against the assaults of
the evil one, whether from within or without.
OVERVIEW: Acts 20:2-21:26
20:2-38
21:1-16
21:17-26
Consolidation
and Counsel
Prophecy
and Destiny
Upholders of
the Law
Miracle at Troas;
Elders of Ephesus;
Future dangers
Warnings at Tyre;
"Thy will be done"
Advice from James;
Taking a vow
INTRODUCTION:
In these lessons we have seen that the church began as
a band of witnesses—testifying to the salvation God had brought to the
world in Jesus Christ. In order to understand more fully what we should
about this witnessing band we need to note the following:
1.
It included eyewitnesses of Jesus' life, death, resurrection, and ascen-
sion (1 Cor. 15:3-8).
2.
It experienced a direct, public testimony of the presence of the Spirit in
its midst (1 Cor. 12:6-12).
3.
It developed a clear leadership pattern from the very first days after
Jesus' ascension (Eph. 4:11-13).
How can we become a witnessing church in these last days? In the book
entitled
A New Frontier—Every Believer a Minister,
Rex Edwards suggests
the following: "Christian witnessing is not something we
do;
it is something
we
are.
It is a relationship with Christ through the Spirit which produces the
fruit of Christian character. And this, unconsciously, even more than con-
sciously on our part, draws men to Christ."—(Mountain View, Calif.: Pa-
cific Press Publishing Assn., 1979), p. 100.
However, this does not mean that we wait for some mysterious moving of
the Spirit before we witness. "The talk about 'love for God' may just be
57
empty mouthing unless the members of the congregation express their love
for God not only in the church but also in their work, in the community, in
the world.
"We sing 'Onward Christian Soldiers!' and wait to be drafted into His
service.
"We sing '0 for a Thousand Tongues,' and we don't use the one we
have.
"We sing 'Serve the Lord With Gladness,' and gripe about all we have to
do.
"We sing 'I Love to Tell the Story,' and never mention it all year.
"We sing 'The Whole Wide World for Jesus,' and never invite our next-
door neighbor to church."—Rex Edwards,
A New Frontier—Every Believer
a Minister,
p. 109.
The last-day church must and will be a witnessing church. Its accomplish-
ments will be much greater than those of the first-century church. By the
Spirit's power, it will finish God's work on earth.
I. CONSOLATION AND COUNSEL (Acts 20:2-38).
We now come to one of Paul's most active periods of ministry. Letters
flowed from him to his many congregations. We do not possess the letter
to Laodicia (Col. 4:16). Lost also is a further letter to the Corinthians
(1 Cor. 5:9). His great tract, The Epistle to the Romans, originated about
this time.
1. Miracle at Troas (Acts 20:2-18).
What example of concern and diligence offers counsel to all who are
called to lead the church? Acts 20:2-6; Rom. 14:7, 8; Phil. 4:12-14.
The Spirit, through Luke, has used the trials and difficulties faced by the
apostle to instruct and bless all Christians. In the same way, issues and prob-
lems that came to both local churches and individuals led to the writing of
the epistles which are a blessing to us as well. When we devote ourselves to
God's will, He may use all that happens to us to provide inspiration and
encouragement to others.
As we display the changes Christ has brought in our characters, in
what different ways will we influence others? 2 Cor. 2:14-16.
The New English Bible says, "We are indeed the incense offered by
Christ to God, both for those who are on the way to salvation, and for
those who are on the way to perdition: to the latter it is a deadly fume that
kills, to the former a vital fragrance that brings life" (2 Cor. 2:15, 16,
NEB).
How does the experience of Paul illustrate the kind of support faithful
leaders should receive in meeting their responsibilities? Acts 20:4, 5;
Rom. 16:8-15.
58
NOTE: In Acts 20:7 we find the sole passage in this book that refers to
the first day of the week as opposed to many references to the Sabbath.
The same passage refers to breaking of bread. Was this meeting part of
a weekly practice of meeting on Sunday that was now supplanting Sab-
bath keeping? Obviously not. It was a special farewell meeting that took
place on Saturday night.
ILLUMINATION:
"According to the Jewish method of calculating the
new day from sunset, Paul would have met with the Christians on what was
Saturday evening by our reckoning, and would thus have resumed his jour-
ney on Sunday morning."—I. Howard Marshall,
The Acts of the Apostles
(England: Inter-Varsity Press, 1980), p. 325.
How did the early church relate to Sunday? Did they regard it as a
secular day or as a day of worship? Luke 24:1; 1 Cor. 16:1, 2.
Luke, a physician, observed the miracle that followed the accident at
Troas. He satisfied himself that Eutychus was dead (Acts 20:9). Paul treated
Eutychus in a way similar to the way Elijah and Elisha dealt with those to
whom they restored life (1 Kings 17:21; 2 Kings 4:34).
2. The Elders of Ephesus (Acts 20:13-24).
Most ship voyages in the Mediterranean went along the coast. Crossing
the open seas could be hazardous at certain seasons, as Luke points out later
in Acts 27:9. However this ship ran "express," bypassing Ephesus.
What is the highest calling given the follower of Jesus Christ? Acts
20:19; Titus 1:1.
Paul refused
to claim anything for himself (2 Cor. 10:1; 11:7). He showed
by his humility how Christians should regard any success that attends their
work. His tears showed his great concern for the spiritual welfare of his
converts (Rom. 9:2; 2 Cor. 2:4). He endured in his mission, overcoming all
kinds of difficulties that would have deterred a lesser person (1 Thess. 2:14-
16).
In preaching and witnessing where should our emphasis lie? Acts
20:21; Heb. 6:1.
Just as Jesus set out determined to face the final crisis in Jerusalem (Luke
9:51), Paul went there knowing that he must face sorrows (Acts 9:16;
20:22). In both Luke and Acts the writer builds the climax of his story
around a journey to Jerusalem and what will happen there.
How should the Christian relate to uncertainties that may threaten
even life itself? Acts 20:22-24; 1 Tim. 1:12.
59
ILLUMINATION:
"What the church needs in these days of peril, is an
army of workers who, like Paul, have educated themselves for usefulness,
who have a deep experience in the things of God, and who are filled with
earnestness and zeal. Sanctified, self-sacrificing men are needed; men who
will not shun trial and responsibility; men who are brave and true. . . . For
want of such workers the cause of God languishes, and fatal errors, like a
deadly poison, taint the morals and blight the hopes of a large part of the
human race."—The
Acts of the Apostles,
p. 507.
3, Future Dangers (Acts 20:25-38).
What can we do to assure that our Christian witness fulfills our God-
given responsibility to our friends and neighbors? Acts 20:25-27.
Paul recognized that God carried out long-considered and deliberate plans
in sending Jesus Christ into this world. (See
,
Acts 20:27; Eph. 1:11-14.)
THINK IT THROUGH: Review Jesus' teaching regarding the Good
Shepherd in John 10. How does this teaching relate to situations you
observe in the church and the world around you?
In our history as a movement the Seventh-day Adventist Church has prob-
ably suffered more as a result of ravaging from within than from without.
What Paul predicted in Acts 20:29 evidently occurred in Ephesus as well as
in the surrounding churches (1 Tim. 1:19, 20; 4:1-3).
How does the Word of God work for the believer? Acts 20:32.
What is one way that the work of God can spread when financial
resources are insufficient to support paid workers? Acts 20:33-35.
II. PROPHECY AND DESTINY
(Acts 21:1-17).
In the custom of the Jews the farewell brought tears and cries of sorrow.
In especially solemn times people knelt and prayed (Acts 7:60; 21:5), al-
though the usual custom of the time was to stand.
1. Warnings at Tyre (Acts 21:1-7).
What warnings were given to Paul as he continued on his way to Jeru-
salem, and what kind of attention and affection sustained him as he
faced the dangers of the future? Acts 21:3-5.
William A. Spicer, a former General Conference president, spoke fre-
quently about the wonderful family to which we belong. Christians act
within the community of the church to help each other heavenward.
60
WED
TAU
MULTIPLE CHOICE: Check below how you assess Paul's reaction
to the warnings given about dangers ahead. Would you call him:
Foolhardy?
Fatalistic?
Stubborn?
None of the above? (If this is your answer, how would you de-
scribe Paul's reaction?)
What do we learn about God's will and our submission from Paul's
experience? Acts 21:4; Heb. 11:8-11.
2. "Thy Will Be Done" (Acts 21:8-16).
NOTE how the gift of prophecy was manifested through both men and
women in the early church.
What was the significance of Agabus's binding his own hands and feet
with Paul's belt? Acts 21:11.
Indications of the parallels between Jesus' journey to Jerusalem and
Paul's include:
•
Submission to the will of God (Acts 21:14; Luke 22:42).
•
Determination to go on (Acts 21:13; Luke 9:51).
•
Predictions of suffering (Acts 21:11; Luke 9:22-27, 43-45).
"Luke's emphasis on Paul's 'going to Jerusalem under the constraint of
the Spirit' (Acts 20:22) is consistent with Paul's contemplation of his visit to
Jerusalem in Romans 15:15-32 as something which was necessary to seal
`the priestly service of the gospel of God' which he had discharged thus
far."—F. F. Bruce,
Paul: Apostle of the Heart Set Free
(Grand Rapids,
Mich.: Wm. B. Eerdmans Publishing Co., 1977), p. 345.
ILLUMINATION:
"Never before had the apostle approached Jerusalem
with so sad a heart. He knew that he would find few friends and many en-
emies. He was nearing the city which had rejected and slain the Son of God,
and over which now hung the threatenings of divine wrath. . . . The same
blind wrath which had once burned in his own heart, was now with untold
power kindling the hearts of a whole nation against him.
"—The Acts of the
Apostles,
pp. 397, 398.
III. "UPHOLDERS OF THE LAW" (Acts 21:17-26).
1. Advice From James (Acts 21:18-21).
Some scholars find it quite difficult to reconcile Luke's account of the
purification ritual that Paul agreed to go through with Paul's severe attacks
61
on legalistic Judaism in Romans and Galatians. Note the following:
o
The Council of Jerusalem (Acts 15) did not suggest that Christian Jews
should abandon the customs of their people.
o
The law governed social, economic, and cultural life, in addition to
spiritual matters.
o
Christian Jews of that age did not see any conflict between following
many aspects of Jewish law and being a follower of Jesus Christ.
o
A Jew who abandoned his national culture would find it almost impos-
sible to gain a hearing among his people.
How did Paul relate to the leadership in Jerusalem? Acts 21:19. What
can we learn from his attitude?
THINK IT THROUGH: In the light of Acts 21:20-26, how much
allowance should the church make for religious and cultural differ-
ences which do not deny Christian faith? Consider the following situ-
ations:
o
Dress that is quite different. For example, Western compared with
East Indian.
o
A convert following tradition in a country where nationalism is
bound up with religious belief.
NOTES:
2. Taking a Vow
(Acts 21:22-26).
The four men mentioned in Acts 21:23 apparently had acquired some
ceremonial defilement. The Nazarite vow (Num. 6:13-21•) required sacri-
fice of one male lamb, one female lamb, one ram, and drink and grain
offerings. Paul undertook to join the rite and pay the expenses. Paul ex-
pressed his view on accommodating Jewish custom and even ritual in
1 Corinthians 9:20.
Acts leaves no doubt about the sufficiency of Jesus' sacrifice (4:12;
16:31). One of the major emphases in the book is to uplift Jesus in contrast
to other systems which seek to offer solutions to human need.
ILLUMINATION:
"Man is to make earnest efforts to overcome that which
hinders him from attaining to perfection. But he is wholly dependent upon
God for success. Human effort of itself is not sufficient. Without the aid of
divine power, it avails nothing. God works and man works. Resistance of
temptation must come from man, who must draw his power from God. On
the one side there is infinite wisdom, compassion, and power; on the other,
weakness, sinfulness, absolute helplessness."—The
Acts of the Apostles,
p.
482.
62
FURTHER STUDY AND MEDITATION:
1.
Ellen White's chapter "Paul's Last Journey to Jerusalem" in
The Acts of
the Apostles,
pp. 389-398, gives excellent background for this lesson. Here
is a sample: "No fear of giving offense, no desire for friendship or applause,
could lead Paul to withhold the words that God had given him for their
instruction, warning, or correction. From His servants today God requires
fearlessness in preaching the word, and in carrying out its precepts."—The
Acts of the Apostles,
p. 394.
2.
"This was the golden opportunity for all the leading brethren to confess
frankly that God had wrought through Paul, and that at times they had erred
in permitting the reports of his enemies to arouse their jealousy and preju-
dice. But instead of uniting in an effort to do justice to the one who had been
injured, they gave him counsel which showed that they still cherished a
feeling that Paul should be held largely responsible for the existing
prejudice.
"—The Acts of the Apostles,
p. 403.
3.
For additional information on how the Jews related to the gospel, read
Romans 11.
4.
"Paul desired his brethren to see that the great glory of a sin-pardoning
Saviour gave significance to the entire Jewish economy. He desired them to
see also that when Christ came to the world, and died as man's sacrifice,
type met antitype.
"—Selected Messages,
bk. 1, pp. 237, 238.
SUMMARY: At every opportunity we should encourage each other and
warn of what the future may hold, all the time continuing unswervingly
toward the final destiny God has made possible for us in Jesus Christ.
APPLICATION
•
How am I encouraging myself? My family? The members of my
own church? How am I relating to the counsel we have been given
about future dangers to our faith?
•
Do I always say "Thy will be done" when others seek to deter
me from what seems a difficult but correct decision or course that I
must take?
•
Many Sabbath School classes around the world have formed
themselves into witnessing bands. They encourage one another in
sharing their faith, often deciding on group evangelistic projects.
What can I do to encourage my Sabbath School class to become a
witnessing band if it has not yet done so?
NOTES:
63
Adult
Lesson
A Prisoner for Christ
THIS WEEK'S STUDY: Acts 21:27 through 23:35.
MEMORY TEXT: "Thou shalt be his witness unto all men of
what thou hast seen and heard" (Acts 22:15).
sae
P
M
CENTRAL THOUGHT:
A life lived wholly in God's service may bear a
frequent and continuing witness before all, even to those who wish us harm
or are indifferent.
OVERVIEW: Acts 21:27-23:35
21:27-40
22:1-29
22:30-23:35
Riot at
Jerusalem
Discord in the
Temple
Uproar in the
Sanhedrin
Hubbub in the temple;
Permission to speak
Pupil of Gamaliel;
Sent to the Gentiles
A clear conscience
Dissension over
Paul;
Plot uncovered;
Sent to Caesarea
INTRODUCTION:
Herod the Great had built an outer section of the tem-
ple called the Court of the Gentiles. Gentiles could worship or visit in the
outer court, but not in the inner court. Notices in Greek and Latin warned
Gentiles not to enter the inner court. The Jewish authorities had the power to
sentence to death any Gentile entering that forbidden section. Roman citi-
zenship would not help. Although Paul had not brought Trophimus, an
Ephesian, into the inner court, he was suspected of having done so. This
false charge was used to stir up the crowds against him.
Caesarea, where Paul remained a prisoner for two years, boasted a
magnificent temple to Augustus. From A.D. 6 onward the Romans had
made it the center of their government for Judea. The name of Pontius Pilate
appears on an inscription on the temple found in Caesarea in 1961.
Jerusalem proved difficult to administer. From about A.D. 44 the Zealots
took over leadership in the growing independence movement. They held the
belief, based on an ancient oracle, that world dominion would pass from the
Romans to the Jews about this time. Roman rulers kept their eyes open for
possible insurrections (Acts 21:37, 38).
Tarsus, Paul's hometown, first appears in ancient history, about 2,000
64
years before Christ. About 1200 B.C. the Phoenicians destroyed it, but later
the Greeks rebuilt it as a trade center. Rome made it the capital of the prov-
ince of Cilicia in 67 B.C. A favored city, Caesarea received various honors
from Rome. As Paul said it was "no mean city" (Acts 21:39).
Luke's reflection of actual conditions in Paul's time lends credibility to all
aspects of his story and makes us aware of the tensions and interplay of
events that follow in these chapters.
I. RIOT AT JERUSALEM (Acts 21:27-40).
1.
Hubbub in the Temple (Acts 21:27-36).
The notice prohibiting Gentiles to enter the inner temple read, "No
foreigner may enter within the barricade which surrounds the temple and
enclosure. Anyone who is caught doing so will have himself to blame for his
ensuing death."
What characteristics of Paul's ministry made the world take notice of
his Christian witness and also provoked a strong negative reaction on
the part of some of his hearers? 1 Cor. 2:4, 13, 14; Acts 21:28.
No patriotic or devout Jew in Paul's day would tolerate what seemed to be
an assault on the law.
How does Satan plan to use public opinion, false witness, and vio-
lence against God's people in the last days? 2 Thess. 2:9; Matt. 24:21,
22; Dan. 7:25.
2.
Permission to Speak (Acts 21:37-40).
The cry of the mob, "Kill him!" (Acts 21:36), echoed the cry against
Jesus, "Crucify Him!" Twenty-seven years had passed, but prejudice and
passion continued to sway the Jerusalem crowds. In their fury the mob de-
manded the murder of Jesus. Paul escaped, but his escape provided only a
reprieve against the fate he would meet later in Rome.
What misunderstanding did the arresting officer have as to Paul's
identity? How did Paul dispel that wrong impression and obtain per-
mission to address the mob? Acts 21:37-40.
Josephus records the tale of an Egyptian Jew who led 30,000 Jews to the
Mount of Olives, claiming that, like ancient Jericho, the walls of Jerusalem
would fall down. Felix tracked him down, killing him, along with thousands
of his followers.
II. DISCORD IN THE TEMPLE (Acts 22:1-29).
1. Pupil of Gamaliel (Acts 22:1-11).
Notice the effect on the mob when someone accused of being a saboteur
65
TRUE
of their cause suddenly began to speak to them in Hebrew. Paul's erudition
frequently worked to his advantage.
In the turnaround that faith in Jesus produces, what dramatic rever-
sal of attitudes should we expect to experience? Acts 22:4; Gal. 1:23, 24.
"Luke is concerned to present Paul not only as a missionary and church
planter but also as a witness on trial for the gospel. . . . His ultimate defence
is that, as a pious Jew, he had been called by Jesus to serve him, and there
was no other choice open to him; and he argues that Judaism, rightly under-
stood, should culminate in faith in Jesus. His speeches unfold this case with
careful variation and development."—I. Howard Marshall,
Acts: An Intro-
duction and Commentary
(England: Inter-Varsity Press, 1980), p. 350.
SEARCH AND LEARN: In understanding this section and the next two
lessons it is essential to have a clear grasp of the conversion of Paul.
Review Paul's own comments in the epistles and the story as told in
Acts, noting especially the deep impression this had on Paul and the
immediate consequences. Gal. 1:12-16, 23, 24; Phil. 3:4-9; Acts 22:1-
21
Paul's conversion takes on something of the character of Moses' experi-
ence at the burning bush (Ex. 3:1-14) and that of Isaiah in the temple (Isa.
6:1-10). In each instance, previous attitudes were not only rejected but be-
came objectionable or even revolting to the person involved. The change
was radical, total, and all-consuming. In our own way we, too, are Pauls,
turned around in the course of life by our encounter with Jesus of Nazareth.
Like Paul, we need to be consumed with total commitment in life and wit-
ness to our Lord.
How does God sustain His witnesses in spite of their physical or other
human weaknesses? Acts 21:33; Luke 12:11, 12; Rev. 13:10.
2. Sent to the Gentiles (Acts 22:12-21).
What differences in Paul's lifestyle resulted from his conversion?
How were these differences observed in his life? Acts 22:12-16; Phil.
3:8-12.
ILLUMINATION:
"Here lies the power of truth. The unstudied, uncon-
scious influence of a holy life is the most convincing sermon that can be
given in favor of Christianity. Argument, even when unanswerable, may
provoke only opposition; but a godly example has a power that it is impossi-
ble wholly to resist."—The
Acts of the Apostles, p. 511.
In Acts 22:14, Paul stresses the continuity between the Old Testament and
his own revelation of Jesus of Nazareth. It is the "God of our fathers" who
66
WED
summoned Paul. When Paul mentioned the "Just One" (see Acts 3:14;
7:52) he was declaring to his audience in unequivocal terms that Jesus of
Nazareth is the Messiah.
In Acts, Jesus Christ is Lord of the temple. There the gospel is first
preached; there the communal life of the church flourishes (2:46); there the
witness continues and grows (3:11; 5:42). In Acts our attention turns to the
heavenly temple (7:44-49), yet God uses the temple of Herod for His pur-
poses. Its sacrificial function has come to an end (Luke 23:45); God there-
fore turns it to His advantage in spreading the message of the risen, redeem-
ing Lord to all the world. The symbol of the old covenant becomes the
platform for launching the new covenant.
When Paul seemed to think that his duty was to share his new faith
with the rulers in Jerusalem, how and why did the Lord overrule? Acts
22:17-21.
3. Roman by Birth (Acts 22:22-29).
What do we learn from Paul's actions concerning the church's need
to defend itself when misunderstood and maltreated? Acts 22:25-29.
Acts insists that there are times when government oversteps itself and
impinges on faith. It also gives several examples where the church or its
leaders vigorously defend themselves. Paul repeatedly showed his cosmo-
politan upbringing by drawing on Jewish practice, Roman law, and Greek
wisdom to defend himself.
SEARCH AND LEARN: Examine Acts 22 with a view to evaluating
how well Paul countered the charge levied in Acts 21:28. What under-
standing do you gain from Paul's defense about the relation of his
churches to the Jewish faith?
III. UPROAR IN THE SANHEDRIN (Acts 22:30-23:35).
This is the fifth time that the Sanhedrin has had to judge the merits of the
new Christian faith. Only once, when Gamaliel spoke up, did it offer any
letup from the torrent of attacks loosed against the Christian movement.
1. A Clear Conscience (Acts 22:30-23:10).
In commanding Paul to be struck, the high priest transgressed a saying,
"He who strikes the cheek of an Israelite, strikes, as it were, the glory of
God." Paul declared the hypocrisy of Ananias, a robber of the people, and a
puppet of the Romans. By his action Paul called into question the right of
this type of person to be a high priest in Israel.
ILLUMINATION:
"The judgment pronounced by the apostle was terribly
fulfilled when the iniquitous and hypocritical high priest was murdered by
67
assassins in the Jewish war."—Ellen G. White Comments,
SDA Bible Com-
mentary,
vol. 6, p. 1065.
The early church may have seen the high priest's violent death as a direct
fulfillment of Paul's prophecy. The incident echoes the avenging angel's
punishment of Herod (Acts 12:22, 23). In the face of intense opposition the
early church observed the unhappy fate of some of its bitterest opponents.
How did Paul's declaration of the resurrection focus attention on the
vital issue—God's sending of Jesus as the Messiah and Deliverer? Acts
23:6-10; compare 5:17, 31, 33, 34.
The finding of common ground with the Pharisees in opposition to the
position of the Sadducees protected Paul from the wrath of the Sanhedrin. It
also points us to the value of finding common ground when we witness or
seek to persuade or convict.
2.
Dissension Over Paul, a Plot Uncovered (Acts 23:11-22).
How does affirming the truth prepare us for a greater witness to the
Lord? Acts 23:11.
Jesus' promise to protect Paul in order that he might bear witness in Rome
was timely in the light of the events that immediately followed (verses 13-
15). Paul never doubted the outcome of his trials. This vision lent boldness
to his witness and left the church free to pursue its witness without the con-
tinuing burden for Paul's future that might have hindered it.
What conspiracy was formed against Paul, and how did the Lord
thwart it? Acts 23:12-22.
Paul's nephew had relatively easy access to Paul because the custom of
the time demanded that friends and relatives help sustain prisoners. The
tribune dealt kindly with the boy because he was quite young, but also took
him seriously. We know little of Paul's personal life. He says that he suf-
fered the loss of all things (Phil. 3:8). This may mean that his family disin-
herited him. His nephew had contacts with the extreme wing of Jewish ac-
tivities—a position Paul himself occupied years before.
3.
Sent to Caesarea (Acts 23:23-35).
Three times authorities declared Paul innocent (Acts 23:9, 29; 26:31). A
triple finding of innocence did not save Jesus from the cross, nor did it
release Paul from prison. Originally Paul had been charged, among other
things, with bringing a Gentile into the temple (Acts 21:28). Because at this
point the Asian Jews who brought the charge had disappeared, another
charge had to be leveled. Nothing in Paul's teachings could lead to a guilty
verdict in a Roman court. The Romans could find no reason to condemn him
(26:31).
68
Life can hardly always be fair and just. The innocent often suffer.
How should we relate to injustice? James 5:7, 8; compare 1 Pet. 2:20-
24.
Jesus the Innocent calls us to consider Him and bear patiently even as He
bore our sins. Meditate on Him to gain consolation and courage.
ILLUMINATION:
"He left the sinless worlds on high, the ninety and, nine
that loved Him, and came to this earth, to be 'wounded for out
transgressions' and 'bruised for our iniquities.' . . . He was a stranger and a
sojourner on the earth,—in the world, but not of the world; tempted and
tried . . . yet living a life free from sin.
"—The Acts of the Apostles,
p. 472.
FURTHER STUDY AND MEDITATION:
1.
Take time to analyze and compare the trials of Jesus and Paul (Luke 22,
23 and Acts 23-26). You will note many similarities that will help you relate
to life as Paul did.
2.
"The cause of Christ was very near to Paul's heart, and with deep
anxiety he thought of the perils of the scattered churches, exposed as they
were to the persecutions of just such men as he had qucpuntered in the San-
hedrin council. In distress and discouragement he wept and prayed..
[Jesus] revealed Himself to His faithful witness in response to the earnest
prayers of the apostle for guidance."—The
Acts of the Apostles,
pp. 412,
413.
3.
"To substitute external forms of religion for holiness of heart and life,
is still as pleasing to the unrenewed nature as it was in the days of these
Jewish teachers. . . . It is Satan's studied effort to divert minds from the
hope of salvation through faith in Christ and obedience to the law of
God."—The
Acts of the Apostles,
p. 387.
SUMMARY:
In the narrow world of religious prejudice and hatred,
passions run hot, and the faithful servant of God is never far from death or
injury. But God's purpose remains unwavering, pursuing a steady course
toward its goal.
APPLICATION
o
I
need constantly to beware of prejudice that blinds me to truth,
and to indifference that shrugs my shoulders, in order to overcome
these faults.
o
If I feel I have made a mistake, do I trust my Lord enough to
accept His optimum plan for my future?
o
Paul asked, What shall I do Lord? (Acts 22:10). How often do I
ask that question—and seek an answer?
o
Paul declared, "Of the hope and resurrection of the dead
I
am
called in question" (Acts 23:6). What would I say if my hope was
being tried?
69
Adult
Lesson
110
[In Defense of Faith
THIS WEEK'S STUDY: Acts 24:1-25:27.
SAB
MEMORY TEXT: "Herein do I exercise myself, to have always a
PM
conscience void of offence toward God, and toward men" (Acts
24:16).
CENTRAL THOUGHT: God's purpose finds fulfillment in those who
trust in Him completely and witness faithfully to the power of the gospel.
OVERVIEW—Acts 24:1-25:27
Acts 24:1-24
Acts 25:1-27
Faith in the Resurrection
"Someone Called Jesus"
False accusers;
The new way;
The real issue
Appeal to Caesar;
A hearing for Paul
INTRODUCTION: The book of Acts chronicles the process by which the
followers of Jesus became recognized as the Christian church.
At Pentecost the disciples saw themselves as set apart by the resurrection
of Jesus and the gift of the Spirit. However, they still regarded themselves,
and were regarded by others, as a part of Judaism. As late as Acts 24:5 they
were "the sect of the Nazarenes." On Paul's arrival in Rome the Jews spoke
of "this sect" (Acts 28:22).
The first reference in Acts to the church occurs in chapter 5:11, although
Jesus spoke of the church in Matthew 16:18 and 18:17. The Greek word
ekklesia
(church) meant "those called out," or "those called together." In
the Septuagint (the Greek translation of the Old Testament)
ekklesia
identi-
fies the covenant people. New Testament Christians made it their term for
the body of believers, whether universal or local.
In Acts the earliest believers identify themselves as confessing, or follow-
ing, "the name" of Jesus (Acts 3:16). For this reason the people of Antioch
first called them "Christians" (11:26). Paul called the church "the way"
(24:14)—a reference to the formula of salvation through Jesus Christ (John
14:6). Christians also answered to "the disciples" (Acts 9:1), or "the
brethren" (28:15), but these terms were for internal use.
In Judea the church lived in tension with the Jewish authorities, who
probably thought of it as a heretical sect. In the Gentile world Roman au-
70
thorities inched toward distinguishing between Jews and Christians, but the
lines blurred at times. History records the frustration the Roman authorities
first exhibited toward Judaism, then later toward Christianity.
I. FAITH IN THE RESURRECTION (Acts 24:1-27).
1.
The False Accusers (Acts 24:1-9).
Ananias the high priest, members of the Sanhedrin, and the orator Tertul-
lus pressed the charges against Paul before the governor, Felix, at Caesarea.
ILLUMINATION:
"During this twilight period of Jewish history Palestine
enjoyed anything but peace. Revolt was simmering under the surface, and in
seven or eight years this was to break forth in open rebellion. What peace the
land enjoyed was a Roman peace, imposed by force of arms. Felix had re-
peatedly suppressed political messiahs and broken the back of incipient re-
volts against Roman authority."—SDA
Bible Commentary,
vol. 6, p. 421.
What methods do opponents of God's work sometimes use to hinder
its advance, or persecute its leaders? Acts 24:5, 6; Luke 23:2, 3.
These false, but clever, charges can be placed in three categories: "The
first charge put him in the same category as many who stirred up strife about
that time; the second associated him with a Messianic movement, and was
calculated to arouse suspicion in a Roman official who knew how much
trouble had lately been caused by political Messianism, and could not distin-
guish the political from the purely religious variety; the third marked him as
an opponent of the established order, and thus repugnant to the ruling
priestly class, whose privileges were protected by the Romans."—F. F.
Bruce,
The Acts of the Apostles
(England: Inter-Varsity Press, 1952), p.
422.
SEARCH AND LEARN: List the points made by Tertullus against Paul
and Paul's points made in his own defense. Acts 24:2-8, 10-21.
Tertullus's Points
Paul's Points
2.
The New Way (Acts 24:10-16).
The Romans feared any agitation and watched carefully when crowds
gathered (Acts 24:12, 18). Paul specifically refuted the charge that he had
incited riot or subversion.
NOTE that Paul shared with the Jews belief in the law and the prophets
(Acts 24:14) and resurrection (verse 15). Yet they called "the way . . .
heresy" (verse 14).
71
The "hope" that Paul had (verse 15) stands in second place in Paul's
threesome of "faith, hope, and love" (1 Cor. 13:13). Hope gives joy (Rom.
5:2); hope never makes us ashamed (verse 5). We are saved by hope (Rom.
8:24). God is the God of hope (15:13). The second coming is our blessed
hope (Titus 2:13). In Paul's thinking the resurrection begins, sustains, and
certifies the hope of the Christian (Acts 24:15). In the resurrection hope Paul
shared common ground with the Pharisees and many other Jews.
How does the concept of a coming judgment govern the lifestyle of the
Christian? Acts 24:15, 16; 23:1.
3.
The Real Issue (Acts 24:17-21).
What fact initiates Christian witness and yet makes it subject to the
scorn and doubt of unbelieving minds? Acts 24:21; 1 Cor. 15:12, 13.
In Paul's mind all that he had done took its authority from the resurrection
of Jesus. He had met the Resurrected One. He had no doubt about the resur-
rection. He conveyed this fact with great conviction. We may ask ourselves
how deep our conviction is about the Lord who is risen and now reigns on
high.
4.
A Convenient Time (Acts 24:22-27).
SEARCH AND LEARN: Paul reasoned with Felix about righteousness,
temperance, and judgment to come. Felix, who now stood as judge,
would later be forced to stand before the judgment throne of God. Re-
view the New Testament teaching on the judgment from the following
passages: Matt. 25:31-46; John 5:27-30; Rev. 22:11, 12.
What lessons may we learn from Felix's reactions to Paul's appeal
about the importance of following the Spirit's convictions? Acts 24:24-
27.
ILLUMINATION:
"God cannot lower the requirements of His law to meet
the standard of wicked men; neither can man, in his own power, meet the
demands of the law. Only by faith in Christ can the sinner be cleansed from
guilt, and be enabled to render obedience to the law of his Maker."—The
Acts of the Apostles,
p. 425.
Felix had married Drusilla, one of the notorious Herod family. The cou-
ple based their relationship on lust, power, and greed; even so, qualms of
conscience seemed to have troubled the teenage Drusilla and her slave-born
husband.
Drusilla, not yet twenty years old, had married another Roman puppet,
72
the king of Emesa, a small state in Syria. Felix hired a magician called
Atomos, and with his help took her from her husband and married her.
Paul's reasoning of "righteousness, temperance, and judgment to come"
(verse 25) must have aroused some tension and embarrassment. Ellen White
gives this insight: "The Jewish princess well understood the sacred charac-
ter of that law which she had so shamelessly transgressed, but her prejudice
against the Man of Calvary steeled her heart against the word of life. But
Felix had never before listened to the truth, and as the Spirit of God sent
conviction to his soul, he became deeply agitated. Conscience, now
aroused, made her voice heard, and Felix felt that Paul's words were true.
►
. . . But instead of permitting his convictions to lead him to repentance, he
sought to dismiss these unwelcome reflections.
"—The Acts of the Apostles,
pp. 425, 426.
How does the Spirit work through the witness of the God-fearing and
faithful Christian? John 16:7-11; Acts 24:25.
Felix lasted two more years as governor; then his career ended in dis-
grace.
II. "SOMEONE CALLED JESUS" (verse 19, TLB) (Acts 25:1-27).
Contemporary history rated Festus a rather good ruler. His rule did not
last long enough for relations between Rome and Jerusalem to improve.
While at first glance it appears that the theme of chapter 25 repeats former
chapters—Jewish accusations, Paul's rebuttals, Roman indecision—a major
step forward occurs. "You have appealed to Caesar, to Caesar you shall
go," Festus ruled (verse 12, TLB). Thus the promise of 23:11 fell into
place, "As thou hast testified of me in Jerusalem, so must thou bear witness
also at Rome."
1. The Appeal to Caesar (Acts 25:1-12).
How intent is Satan on ridding the earth of those who witness to the
risen Lord? Acts 25:3, 15; 1 Pet. 5:8. How may we protect ourselves?
Eph. 6:11, 12.
"In the future, men claiming to be Christ's representatives will take a course
similar to that followed by the priests and rulers in their treatment of Christ and
the apostles. . . . Satan will work with all his deceptive power to influence the
heart and becloud the understanding, to make evil appear good, and good evil.
The stronger and purer the faith of God's people, and the firmer their determi-
nation to obey Him, the more fiercely will Satan strive to stir up against them
the rage of those who, while claiming to be righteous, trample upon the law of
God.
"—The Acts of the Apostles,
p. 431.
What view of the church and its apostles does Luke continue to insist
on despite the charges against Paul? Acts 25:7, 10, 11.
73
WED
111.1
Otrasum OC)
laccikadire 5
At this time Ishmael had taken office as high priest, but Ananias contin-
ued to wield great influence until his death in A.D. 66. The chief priests and
leaders of the Jews (Acts 25:2) may well have included Ananias, who
seemed intent on pursuing his vendetta against Paul and the Christian faith.
SEARCH AND LEARN: Review the similarity of the charges against
Jesus and Paul (Acts 25:7, 8; Mark 2:16; 7:1-5; John 19:12). Note that
the Jews never attacked Paul on the issue of Sabbath observance (but
see John 5:16-18).
ILLUMINATION:
"Appelatio,
to which process Paul thus resorted, was
the act by which a litigant disputes a judgment, and the effect was that the
case was brought before a higher magistrate, normally the one who had
originally appointed the magistrate of the lower court."—E. M. Blaiklock,
Acts: An Introduction and Commentary
(England: Inter-Varsity Press,
1959), p. 430.
2. A Hearing for Paul (Acts 25:13-27).
Drusilla and Bernice were sisters, and Agrippa was their brother.
"Agrippa the younger had the reputation of being an authority on the Jewish
religion, and Festus decided that he was the man who could best help him to
frame the report which he had to remit to Rome in connection with Paul's
appeal to the emperor."—F. E Bruce,
Commentary on the Book of the Acts
(Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co., 1966), p. 482.
A witness effectively made may long continue (Acts 24:25). How may
even a secondhand witness influence another? Acts 25:19.
Paul's insistence that Jesus lived angered the Jewish leaders but provoked
and troubled Festus. He had no background to help him handle complex
issues (Acts 25:18-20), but he did not overlook the force of the reports he
studied in which Paul had asserted the resurrection of Jesus.
SEARCH AND LEARN: Study why Paul was so well-equipped to han-
dle his repeated appearances before the highest officials. (See Acts 9:15;
Luke 21:12-19; Gal. 1:11-14.)
ILLUMINATION:
"Christianity will make a man a gentleman. Christ was
courteous, even to His persecutors; and His true followers will manifest the
same spirit. Look at Paul when brought before rulers."—The
Ministry of
Healing,
p. 489.
What is there in Paul's behavior that might guide us in our witness to
Christ and His truth under difficult circumstances? Acts 21:40; 22:25;
25:7-10.
The puzzlement of Festus glares at us from the narrative. Paul "had com-
mitted no capital crime" (Acts 25:25, NEB); Festus needed "something to
report" (verse 26); as yet he had nothing to put down "indicating the
74
charges against him" (verse 27). All of this must have been difficult for
him. Bernice identified strongly with the Jews. In A.D. 66 she performed a
Nazarite vow and attempted at some personal risk to avert the massacre of
the Jews by the Roman procurator, Gessius Florus.
Paul came to his time of crisis prepared to meet it. How may we pre-
pare for our own times of crisis? Heb. 12:1, 2; 2 Tim. 3:14-17.
Luke makes three important points:
o
When Paul finally left Judaea, the provincial Roman authorities had
acknowledged his innocence (Acts 25:25; 26:31).
o
Agrippa, the one appointed by the Romans to rule over the Jews,
agreed with these Roman authorities about Paul's innocence (26:32).
o
Not just these high authorities, but large numbers of high officials
heard the verdict of not guilty.
FURTHER STUDY AND MEDITATION:
1.
"The apostle realized that the gospel had a claim upon whoever might
listen to his words; that one day they would stand either among the pure and
holy around the great white throne, or with those to whom Christ would say,
`Depart from Me, ye that work iniquity.' He knew that he must meet every
one of his hearers before the tribunal of heaven, and must there render an
account, not only for all that he had said and done, but for the motive and
spirit of his words and deeds."—The
Acts of the Apostles,
p. 423.
2.
"How wide the contrast between the course of Felix and that of the
jailer of Philippi! The servants of the Lord were brought in bonds to the
jailer, as was Paul to Felix. . . . Felix trembled, but he did not repent. The
jailer joyfully welcomed the Spirit of God to his heart and to his home; Felix
bade the divine Messenger depart. The one chose to become a child of God
and an heir of heaven, the other cast his lot with the workers of iniquity.
-
-
The Acts of the Apostles,
p. 426.
SUMMARY:
While evil and unjust men may be judging God's elect, God
Himself judges in favor of His people and preserves their hope in the face of
trial and difficulty.
APPLICATION
o
Felix delayed his decision to a more convenient time. Am I also
delaying the full surrender of my life that Jesus asks?
o
There is a resurrection of the just and the unjust. Where will I
stand when the words of Revelation 22:11, 12 are put into effect?
o
Paul did not hesitate to witness to the specifics of his faith before
rulers. Am I taking advantage of my opportunities to witness to all
with whom I come in contact?
75
Adult
Lesson
Witness and Defiverance
THIS WEEK'S STUDY: Acts 26:1 through 28:10.
MEMORY TEXT: "And Paul said, I would to God, that not only
thou, but also all that hear me this day, were both almost, and
altogether such as I am" (Acts 26:29).
SAB
FUJ
I
CENTRAL THOUGHT: The world stands judged by the witness of God's
faithful servants to the salvation that can be obtained through their risen and
ascended Lord.
OVERVIEW: Acts 26:1-28:10
Acts 26:1-32
Acts 27-28:10
The Call to Repent
Whose I am and
Whom I serve
A hope kindled; God's servant
and witness; Announcing
the dawn; The sober truth
Disaster predicted; Trust in
God; Safely to land;
Malta miracles
INTRODUCTION: The impending judgment of God against a sinful world
pervades the writings of Luke. In the Gospel, Jesus' teachings regarding the
Son of man draw their authority from the predictions of Daniel 7:9-14. The
coming of the Son of man in the clouds of heaven (Luke 21:27) not only
causes God's people to look up with joy (verse 28), but also causes the knees
of unrepentant sinners to knock together in fear (verse 26).
In the book of Acts the doctrine of the judgment is developed in a variety
of ways:
1.
The Jerusalem sermons of Peter divide between believer and unbe-
liever (Acts 2:40, 41).
2.
Judgment against the hypocrites and the oppressors can be swift and
final, as in the cases of Ananias and Sapphira and Herod (Acts 5:1-12;
12:21-23).
3.
The deeds of those who killed the Righteous One and even now murder
His servants are open to the eye of the ascended Lord (Acts 7:51, 52, 56).
4.
Repentance and forgiveness of sin alone will preserve people from the
doom pronounced on the hard of heart (13:24, 38-41).
The responsibility of the Christian witness in a world under judgment
comes into sharp focus as Paul himself meets judgment before worldly tribu-
76
nals. Paul turned the tables and faced Felix and Drusilla with the coming
judgment (Acts 24:24). Agrippa also had to face a decision about his future
salvation (26:26-28).
The judgment hour message which prompted the early church has its par-
allel in the last day judgment hour message. The witness to all the world that
first century Christians accepted (Acts 1:8), sharpens and intensifies in Rev-
elation 14:6, 7. The Son of man has now entered the final phase of the
investigative judgment (Dan. 7:9-13; 8:14). The model Paul provides serves
last-day Christians admirably. Whatever our circumstances, to whomever
we witness, we dare not sidestep the clear words of Scripture that place aLl
under the urgency of impending judgment and in desperate need of God's
forgiveness and saving grace.
I. THE CALL TO REPENT (Acts 26:1-32).
Paul's speech in the quiet and orderly audience chamber differed sharply
in tone and feeling from that given to the rioting crowd on the steps of the
fortress of Antonia (Acts 22). Paul's preeminent statement of motive and
purpose explains the way he lived and worked. The pomp and circumstance
surrounding these events might have overawed Paul and exalted the Roman
officials (25:23). Luke, thinking otherwise, made Paul the central figure—a
judgment history has not faulted.
In the light of Festus's evaluation of Paul's guilt (25:25), where did
Paul direct attention in his defense? Acts 26:2, 3. What purpose did he
have in mind? Verse 29.
1. A Hope Kindled (Acts 26:4-11).
Three times Paul declared himself a Pharisee (Acts 23:6; 26:5; Phil. 3:5).
Despite the frequent attacks on the double standards of Pharisees in the gos-
pels, Paul did not regard this affiliation negatively. He accepted it and
seemed to feel good about it, but did not hesitate to mold it to the divine
purpose for him (Phil. 3:5-9). If need be he would have given away all his
social and cultural heritage to gain Christ (verses 9, 10).
How does God take our environment and cultural backgrounds and
shape them to His purposes? Acts 26:4, 5; Heb. 11:23-29.
"In the schools of Egypt, Moses received the highest civil and military
training. . . . Egypt at this time being still the most powerful and most highly
civilized of nations, Moses, as its prospective sovereign, was heir to the
highest honors this world could bestow. But his was a nobler choice. For the
honor of God and the deliverance of His downtrodden people, Moses sacri-
ficed the honors of Egypt. Then, in a special sense, God undertook his
training.
"—Education,
p. 62.
As it had been with Moses so it was with Paul. His brilliance now honored
God. The baCkground and skills learned in his training were not lost, but
magnified to God's glory. We should look for similar processes in our lives
77
as we develop skills for God's glory.
How should we regard the future in the light of history? Ps. 71:14-16;
Acts 26:6-8.
For the Israelite, history created hope. God had acted righteously to save
the nation. He would act again. The God who acts in history to save His
people is the true God of both Old and New Testaments. Jesus came as the
latest in a series of saving events. His resurrection and ascension assure us
that history still lies in God's control. The scriptural message of the God
who acts to save finds clear expression in the great time prophecies of the
1260 and 2300 days. They affirm to us today that the God who intervened in
human history in the past, will do so again.
How does God regard His promises? How should we relate to them?
2 Cor. 1:19, 20; Heb. 6:18, 19.
Promise and hope are not question marks raised against the future. They
do not speak of what God might or might not do. They call us to the future
where God waits to fulfill His promises. Promise and hope are ways God
uses to speak to us about the constancy of His favor toward His people (Heb.
13:8).
•
2. God's Servant and Witness (Acts 26:12-18).
How should we regard our conversion? Acts 26:16.
THINK IT THROUGH: Do you think God's call to Paul is a model for
all Christians, or was it limited to that brilliant apostle alone?
Paul's report of Jesus' words echoes what the psalmist says in Psalm
71:14. He has seen God's deeds and will see them yet again. Such an assur-
ance accompanies every Christian.
SEARCH AND LEARN: Compare Paul's report of Jesus' promise to
him (Acts 26:17, 18) with the apostle's description of God's work for the
Colossians (Col. 1:13, 14). Note parallels also in Ephesians 1:7-10.
Conversion always demands a commissioning. God does not convert us
in order to send us into isolation and retreat, but to equip us to witness to
others and to let them know of God's willingness to rescue them from bond-
age.
78
What effect does our witness have on those who accept Jesus as
Deliverer? Acts 26:18 (last clause); Eph. 2:19.
"The description of Paul as 'servant and witness' is reminiscent of Luke
1:2 where Luke describes how the gospel tradition was derived from those
who are eyewitnesses and ministers (servants) of the word, and indicates
that this group included people like Paul who had not accompanied Jesus
during his earthly ministry."—I. Howard Marshall,
The Acts of the Apostles
(England: Inter-Varsity Press, 1980), p. 396.
3.
Announcing the Dawn (Acts 26:19-23).
What did Paul's experience illustrate about immediate obedience?
Acts 26:19, 20.
Paul's example makes clear where obedience fits in to the scheme of sal-
vation. What Paul patterned we must follow. The apostle's insistence on
holy living permeates his epistles. Galatians 5:13 to 6:10 and Romans 14
and 15 are examples of this. Paul's stand against those who seek salvation
through "works of the law" should never be interpreted as relieving the
follower of Jesus from the necessity of not only repenting but also obeying.
How does the resurrection of Jesus relate to the universal call to sal-
vation? Acts 26:22, 23.
Jesus was the firstfruits from the dead (1 Cor. 15:20). But first He suf-
fered (Isa. 53:10). The Messiah as Servant would be a light to all peoples
(Isa. 42:6; 49:6; 60:3). That light announces the dawn of the new age, the
new covenant, and the new creature. Paul, in turn, accepted suffering in
order that the light might shine among the Gentiles.
4.
The Sober Truth (Acts 26:24-32).
"Paul, Festus concluded, was so learned in his Jewish traditions that he
had become utterly impractical. Such talk was the height of insanity. Down
through the ages Festus's response has been echoed by men and women too
trapped by the natural to be open to the supernatural, too confined by the
`practical' to care about life everlasting."—Frank E. Gaebelein, ed.,
The
Expositor's Bible Commentary
(Grand Rapids, Mich.: Zondervan, 1981),
vol. 9, p. 554.
How should we regard the call to salvation and repentance through
Jesus Christ? Acts 26:25-27; John 15:3; 17:17.
ILLUMINATION:
"Did the mind of Agrippa at these words revert to the
past history of his family, and their fruitless efforts against Him whom Paul
was preaching? Did he think of his great-grandfather Herod, and the massa-
79
cre of the innocent children of Bethlehem? . . . Did the pomp and display of
that day remind Agrippa of the time when his own father, a monarch more
powerful than he, stood at the same city, attired in glittering robes, while the
people shouted that he was a god? . . . Something of all this flitted across
Agrippa's memory; but his vanity was flattered by the brilliant scene before
him, and pride and self-importance banished all nobler thoughts."—Ellen
G. White Comments,
S.D.A. Bible Commentary,
vol. 6, pp. 1066, 1067.
NOTE Agrippa's thoughtful response in verse 28. It has become the
classic response of those who recognize truth but are unwilling to give
up their erroneous ways.
Paul did not let Agrippa's indecisiveness turn him from the challenge of
trying to win Agrippa. Whether it took a short or long time, personal salva-
tion outranked any other consideration. When the ceremony and pomp had
ended, Agrippa confirmed, in private discussion, the opinion of Festus: Paul
had broken no law.
II. WHOSE I AM AND WHOM I SERVE (Acts 27:1-28:10).
Why do you think that Luke put so much emphasis on the story of the
shipwreck and deliverance? The story carries conviction and vividly recon-
structs contemporary conditions. Its details about seamanship in the first
century and climatic conditions reflect firsthand experience. Luke accompa-
nied Paul and could not forget the dramatic and dangerous experience.
What reasons can you offer for the respect given Paul during the voy-
age? Acts 27:3, 10, 21, 31.
Although Paul was a prisoner, his Roman citizenship, doubts about his
guilt, his commanding personality, and his total commitment to Christ set
him apart. Felix believed that Paul had access to financial resources (Acts
24:26) and that belief might have added to Paul's prestige on the secular
level.
1. Disaster Predicted (Acts 27:1-20).
In Luke's two books, Roman centurions appear as responsible, coura-
geous individuals. During Paul's ordeal in Jerusalem and Caesarea they
acted with precision and integrity (Acts 22:26; 24:23).
SEARCH AND LEARN: Study the details of the stormy voyage, noting
particularly the peril posed to God's purposes for Paul. In what ways
does this voyage illustrate the dangers to God's people in the last days?
Do you think Satan had a hand in attempting to destroy the apostle?
(2 Cor. 11:25; Rom. 8:35-38).
We can almost sense the evil one resorting to trick after trick in an attempt
to destroy God's servant: violent winds drove the ship off course (Acts
27:15); the mainsail had to be furled to avoid running aground on quicksand
80
(verse 17); cargo and gear were jettisoned when the ship began leaking
badly (verse 19); hope that they would make a safe landing faded (verse 20).
Then, as they came into rocky shallows, they dropped four anchors (verses
28, 29). Next the sailors attempted to desert (verse 30). In all this Paul
remained rocklike in trust, confident that God would not desert him.
2. Trust in God (Acts 27:21-38).
Luke delighted in word pictures describing how God stayed close to His
people, even in the most despairing situations. He included the parable of
the prodigal son, of the lost sheep, of the Good Samaritan. He told of Jesirs
risking public disapproval by following the despised Zacchaeus to his home.
Now he tells us how God followed Paul into the perils of the deep.
What example did Paul set us of how to trust God when physical or
spiritual threats surround us? Acts 27:23-26; 2 Cor. 1:8-11.
"No amount of experience or shrewd calculation could have given him
this assurance; he ascribes his new confidence to a supernatural revelation
made to him during the night by an angel of God. Not only would he himself
survive to stand before the emperor; the lives of his shipmates were also to
be spared for his sake. The world has no idea how much it owes, in the
mercy of God, to the presence in it of righteous men."—F. F. Bruce,
Com-
mentary on the Book of Acts
(Grand Rapids, Mich.: Wm. B. Eerdmans Pub-
lishing Co., n.d.), p. 512.
ILLUMINATION:
Paul "had no fears for himself; he knew that God
would preserve him to witness at Rome for the truth of Christ. But his heart
yearned with pity for the poor souls around him, sinful, degraded, and
unprepared to
die."—The Acts of the Apostles,
p. 442.
What proverbial saying did Paul use that helps us understand the
detailed and constant providence that governs God's plans? Acts 27:34;
1 Sam. 14:45; Luke 21:18.
3.
Safely to Land (Acts 27:39-44).
Because of one individual for whom God had a purpose, an entire
shipload of 276 people was saved. God's people, the salt of the earth, will
also preserve the lives of many through their presence and witness.
4.
Malta Miracles (Acts 28:1-10).
How did miracles enhance the witness of Paul and Luke and influence
the acceptance of the gospel on Malta? Acts 28:3-10.
"Who can measure the results to the world of Paul's lifework? Of all
those beneficent influences that alleviate suffering, that comfort sorrow,
81
that restrain evil, that uplift life from the selfish and the sensual, and glorify
it with the hope of immortality, how much is due to the labors of Paul and
his fellow-workers. . .
"What is it worth to any life to have been God's instrument in setting in
motion such influences of blessing? What will it be worth in eternity to
witness the results of such a
lifework?"—Education,
p. 70.
FURTHER STUDY AND MEDITATION:
1.
Read "Lives of Great Men," in the book
Education,
pp. 61-70 to
understand the commitment of Moses and Paul to God's plan for them. "Sa-
cred history presents many illustrations of the results of true education. It
presents many noble examples of men whose characters were formed under
divine direction; men whose lives were a blessing to their fellow-men, and
who stood in the world as representatives of God. Among these are Joseph
and Daniel, Moses, Elisha, and Paul,—the greatest statesmen, the wisest
legislator, one of the most faithful of reformers, and, except Him who spoke
as never man spake, the most illustrious teacher that this world has
known."—Education,
p. 51.
2.
"Festus, Agrippa, and Bernice might in justice have worn the fetters
that bound the apostle. All were guilty of grievous crimes. These offenders
had that day heard the offer of salvation through the name of Christ. One, at
least, had been almost persuaded to accept the grace and pardon offered.
Agrippa put aside the proffered mercy, refusing to accept the cross of a
crucified Redeemer.
"—The Acts of the Apostles,
p. 438.
SUMMARY:
Even though the world and its powers stand judged and con-
demned in the cross of Christ, God still offers repentance and forgiveness to
those who will receive it. He preserves His people as witnesses as to what is
possible through His providence and power.
APPLICATION
o
By recording how Paul was preserved from storm, shipwreck,
and serpent, Luke sign-writes the innocence of Paul across the pages
of history. How has God written forgiveness and acquittal in my life?
o
Does the hope God has kindled through His promises still flame
constantly in my life? How may I preserve its presence and guidance?
o
What did I learn from this lesson that I can share with someone
this week?
o
In what ways does the hospitality shown by Publius and others
on Malta set an example I can follow? What effect will my following
their example have on the advancement of God's work?
NOTES:
82
Pad in Rome
THIS WEEK'S STUDY: Acts 28:11-31.
ae
MEMORY TEXT: "But God commendeth his love toward us, in
1:
1
that, while we were yet sinners, Christ died for us" (Rom. 5:8).
CENTRAL THOUGHT:
Paul's arrest and trial led to the development of a
strong work in Rome. God often uses adversity and apparent defeat to fur-
ther the advance of His work on earth.
OVERVIEW: Acts 28:11-31
Acts 28:11-16
Acts 28:17-29
Acts 28:30, 31
The journey from
Malta to Rome
Paul's defense before
the Jews in Rome
Preaching and
teaching for
two years
INTRODUCTION:
In this lesson we not only study the balance of the last
chapter of the book of Acts but also review that part of Paul's life that is not
included there. No reason is given in the book itself for Luke's ending his
account with Paul's release from house arrest in Rome. Luke continued his
association with Paul right up to the time of Paul's martyrdom about four
years later. (See 2 Timothy 4:11.) The simplest explanation for the abrupt
ending of the book of Acts is that Luke wrote this book during the time of
Paul's first imprisonment in Rome, about A.D. 61-63.
In spite of the harm done the Roman empire by Emperors Caligula and
Nero, the universal rule of Rome contributed to the spread of the gospel. "A
fairly stable government, a common administrative system, Roman justice,
an expanding citizenship, peace preserved by disciplined legions, roads
pressing into every corner of the then-known world, a language (Greek) that
was almost universally understood—these were factors that favored the pro-
gram undertaken by the apostles.
"At first the new religion profited from its connections with Judaism. The
chosen race had been dispersed to many corners of the empire, and its basic
beliefs were eventually tolerated by the Romans. Christianity, as an offshoot
of the older faith, shared in this toleration. But Judaism fell into disfavor. Its
adherents were expelled from Rome during the reign of Claudius (Acts
18:2), and intense Jewish national aspirations led to rebellion in Palestine
and to the disastrous wars of A.D. 66-70 that culminated in the destruction
of Jerusalem in the year 70. As the position of Judaism worsened, the situa-
8 3
•
Rome
it
•
Three Taverns
0
Appii Forum
4
4
?
/
Puteoli •
i
1••
•
Neapolis
,
ITALY
0
•
Rhegium
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6 MALTA
tion of Christianity grew more perilous. It was a religion with no legal stand-
ing, and its members were without protection in the eyes of the law. When
trouble arose, such as when Rome burned in A.D. 64, it was easy to make a
scapegoat of the Christian community, and the subsequent persecution set a
terrible precedent that was all too faithfully followed in succeeding
years"—SDA
Bible Commentary,
vol. 6, p. 114.
I. THE JOURNEY FROM MALTA TO ROME (Acts 28:11-16).
MAP STUDY: On the map provided below, draw in the route of Paul's
journey from Malta to Rome.
At Puteoli, Luke says, "we found brethren" (Acts 28:14). Although they
arrived there only about 30 years after Jesus' crucifixion, they found a group
of Christians living in Puteoli near modern Naples. Verse 15 mentions that
when Paul's party approached Rome, additional "brethren" came out to
meet them from that city. Most had never seen Paul before, but a few years
earlier, when he was in Corinth, Paul communicated with them through the
epistle known as Romans.
84
ILLUMINATION:
"It was with a heavy heart that Paul went forward to
his long-expected visit to the world's metropolis. How different the circum-
stances from those he had anticipated! How was he, fettered and stigma-
tized, to proclaim the gospel? His hopes of winning many souls to the truth
in Rome, seemed destined to disappointment.
"At last the travelers reach Appii Forum, forty miles from Rome. . .
"Suddenly a cry of joy is heard, and a man springs from the passing
throng and falls upon the prisoner's neck, embracing him with tears and
rejoicing, as a son would welcome a long-absent father. Again and again is
the scene repeated as, with eyes made keen by loving expectation, many
discern in the chained captive the one who at Corinth, at Philippi, at Eph-
esus, had spoken to them the words of life. . . .
In that worn, pain-stricken face, the disciples see reflected the image of
Christ. They assure Paul that they have not forgotten him nor ceased to love
him; that they are indebted to him for the joyful hope which animates their
lives and gives them peace toward God."—The
Acts of the Apostles,
pp.
448, 449.
How did Paul respond to the warm greetings of his fellow Christians?
Acts 28:15.
"The cloud of sadness that had rested upon his spirit was swept away. His
Christian life had been a succession of trials, sufferings, and disappoint-
ments, but in that hour he felt abundantly repaid. With firmer step and joyful
heart he continued on his
way."—The Acts of the Apostles,
p. 449.
THINK IT THROUGH: Do those who carry heavy loads in God's work
today sometimes become discouraged by their trials? What can we do in
a practical way to demonstrate our love and appreciation and to en-
courage them to continue to bear their responsibilities joyfully?
What special concession was made to Paul in regard to his imprison-
ment when he arrived in Rome? Acts 28:16.
Paul's being placed under house arrest rather than in prison undoubtedly
resulted from a favorable report of the centurion Julius and from the letter
from Festus that stated Paul had done nothing worthy of death or imprison-
ment. (See Acts 25:25-27; 26:32.)
II. PAUL'S DEFENSE BEFORE THE JEWS IN ROME (Acts 28:17-
29).
Paul desired to present the facts about himself and his work to the Jews in
Rome before they received false reports from his detractors in Jerusalem.
Three days after he arrived in Rome he called together the leaders of the
Jewish community for this purpose.
Paul told the Jews that he was bound "for the hope of Israel" (Acts
28:20). To what does "the hope of Israel" refer? Acts 26:6, 7.
85
MON
T
A
U E.
Paul shared with all the Jews the expectation of the Messiah. But he, of
course, believed that Jesus already had fulfilled that expectation.
What was the response of the Jewish leaders, and how did Paul re-
spond to their expressed desire?
ILLUMINATION:
Paul "related his own experience, and presented argu-
ments from the Old Testament Scriptures with simplicity, sincerity, and
power. Paul taught that religion is a practical, saving energy, a principle
wholly from God, a personal experience of God's renewing power upon the
soul.
"He showed how Moses had pointed Israel forward to Christ as that Prophet
whom they were to hear; how all the prophets had testified of Him as God's
great remedy for sin, the guiltless One who was to bear the sins of the guilty. He
did not find fault with their observance of forms and ceremonies, but showed
that while they maintained the ritual service with great exactness, they were
rejecting Him who was the antitype of all that system. . . .
"As Paul spoke of what he knew, and testified of what he had seen, con-
cerning Jesus of Nazareth as the hope of Israel, those who were honestly
seeking for truth were convinced. Upon some minds, at least, his words
made an impression that was never effaced. But others stubbornly refused to
accept the plain testimony of the Scriptures.
"—The Acts of the Apostles,
pp.
451, 452.
Those among the Jews who rejected Paul's teaching must have stated that
they would cling to the beliefs of their "fathers."
SEARCH AND LEARN: Paul pointed out to the Jews that the
"fathers" to whose belief they claimed to cling censured the kind of
unbelief they were manifesting. Paul quoted Isaiah 6:9, 10. Notice how
Jesus used that same text to point out the unbelief of the Jewish leaders
in His day. (See Matthew 13:14, 15.)
III. PREACHING AND TEACHING FOR TWO YEARS (Acts 28:30,
31).
The Jerusalem Jews delayed their arrival in Rome due to their fear of
another legal defeat. They hoped "by intrigue to influence the emperor in
their favor."—The
Acts of the Apostles,
p. 453. Doing so would take some
time. But God's hand was in the delay. Paul was allowed to teach freely at
the house in which he stayed. He also wrote several epistles during this
period in order to keep in touch with the churches he had developed. In that
way he "exerted a wider and more lasting influence than if he had been free
to travel among the churches."—The
Acts of the Apostles,
p. 454.
Among those converted as a result of Paul's ministry while he was under
house arrest in Rome was Onesimus. (See the epistle to Philemon.)
In his letter to the Philippians what good report did Paul give as to the
extent of his witness in Rome? Phil. 1:12, 13; 4:22.
86
WED
MIN
IV.
PAUL'S FOURTH MISSIONARY JOURNEY.
In spite of Nero's wickedness and lack of concern for justice, the Lord
intervened on Paul's behalf at his trial before the wicked emperor. The apos-
tle was declared guiltless. His chains were removed. He once again was a
free man.
Where would Paul be expected to go as soon as he was freed? Phil.
2:24; Philemon 22.
Philemon lived in Colossae in Asia Minor, and Philippi was located in
Macedonia. According to 1 Timothy 1:3, Paul visited Ephesus in Asia be-
fore going to Macedonia. If he was able to fulfill his desires, he must have
visited Colossae while in the Ephesus area. The first letter to Timothy was
written about a year later. When Paul went into Macedonia he asked Timo-
thy to stay on at Ephesus as pastor (1 Tim. 1:3). Paul expressed a desire to
visit Timothy at Ephesus in the near future (1 Tim. 3:14). After being im-
prisoned in Rome for the second time, Paul wrote a second letter to Timothy
in which he mentions having left his cloak and books at Troas (2 Tim. 4:13).
In verse 20 Paul mentions also being at Corinth and Miletum.
Some think that Paul was arrested at Troas just before his second impris-
onment at Rome because he left the city in such a hurry that he left his cloak
and books there. Troas was in Asia Minor near the ancient site of Troy.
Corinth was located in Greece. Miletum was the Miletus in Asia Minor,
where Paul stopped when on his way to Jerusalem at the end of his third
missionary journey. There he summoned the elders from Ephesus for a fare-
well meeting (Acts 20:15-38). In his letter to Titus, dated about A.D.65,
Paul speaks also of having been in Crete (Titus 1:5) and of his plan to spend
the winter in Nicopolis, a Greek city (Titus 3:12).
"Clement of Rome
(The First Epistle of Clement to the Corinthians 5)
says that Paul preached in both East and West. Since the apostle had planned
to go to Spain (Rom. 15:24, 28), it is possible that he now visited that coun-
try. The Muratorian Fragment (c. A.D. 190) states that he did visit
Spain.
"—SDA
Bible Dictionary,
1979 edition, p. 856.
REVIEW the information given above about the sites visited by Paul on
his fourth missionary tour by listing in the blanks provided below the
places that he visited:
V.
PAUL'S SECOND IMPRISONMENT AND DEATH.
ILLUMINATION:
"Since the beginning of the persecution under Nero the
Christians had everywhere been a proscribed sect. After a time the unbeliev-
ing Jews conceived the idea of fastening upon Paul the crime of instigating
87
the burning of Rome. Not one of them thought for a moment that he was
guilty; but they knew that such a charge, made with the faintest show of
plausibility, would seal his doom. Through their efforts, Paul was again ar-
rested, and hurried away to his final imprisonment.
"—The Acts of the Apos-
tles,
p. 489.
Legend states that Paul was imprisoned in the Mamertine dungeon near
the Roman Forum. Because of the immensity of the crime with which he had
been charged and the climate toward Christians in Rome, there was no ques-
tion of just being placed under house arrest this time. He was confined to a
gloomy dungeon. The last epistle that we have from Paul, 2 Timothy, was
written during this final imprisonment.
SEARCH AND LEARN: Study the following verses in 2 Timothy to
learn what you can about Paul's second imprisonment:
o
4
.
6
o
4.9
o
4:16, 17
(apparently he already had appeared at one trial)
During this period the few friends Paul had in Rome began to leave
for various reasons. Indicalte the reasons after their names listed below:
1.
Phygellus and Hermogenes (2 Tim. 1:15)
2.
Demas (2 Tim. 4:10)
3.
Crescens (4:10)
4.
Titus (4:10)
5.
Tychicus (4:12)
One faithful friend from Asia
had
come to minister to Paul in prison (see
2 Tim. 1:16,
17;
4:11). Onesiphorus "was not ashamed" of Paul's chains
(2 Tim. 1:16).
What did Paul recall about Onesiphorus's assistance when Paul was
in Ephesus? 2 Tim. 1:18.
Because Paul mentions the "household of Onesiphorus" in 2 Timothy
4:9, some commentators suggest that Onesiphorus had died by the time Paul
wrote this epistle. To identify with a condemned criminal was to risk one's
life at that time. It could be that Onesiphorus had preceded Paul in martyr-
dom as a result of his ministry to Paul. Apparently he had spared no effort in
his attempt to make Paul's life as bearable as possible.
In 2 Timothy 4:13 Paul urged Timothy to come to him as soon as possible.
If Timothy received this letter in time, we can be sure that he made every
effort to do so.
88
What did Paul mean when he wrote Timothy that he was "ready to be
offered" (2 Tim. 4:6)? 2 Tim. 4:7, 8.
Tradition indicates that Paul was beheaded on the Ostian Way in Rome by
order of the Emperor Nero, who himself died shortly thereafter.
ILLUMINATION:
"Well-nigh a score of centuries have passed since Paul
the aged poured out his blood as a witness for the word of God and the
testimony of Jesus Christ. No faithful hand recorded for the generations to
come the last scenes in the life of this holy man, but Inspiration has pre-
served for us his dying testimony. Like a trumpet peal his voice has rung out
through all the ages since, nerving with his own courage thousands of wit-
nesses for Christ and wakening in thousands of sorrow-stricken hearts the
echo of his own triumphant joy: 'I am now ready to be offered, and the time
of my departure is at hand. I have fought a good fight, I have finished my
course, I have kept the faith: henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous Judge, shall give me at that
day: and not to me only, but unto all them also that love His appearing.'
2 Timothy 4:6-8.
"—The Acts of the Apostles,
p. 513.
FURTHER STUDY AND MEDITATION:
1.
"What the church needs in these days of peril is an army of workers
who, like Paul, have educated themselves for usefulness, who have a deep
experience in the things of God, and who are filled with earnestness and
zeal. Sanctified, self-sacrificing men are needed; men who will not shun
trial and responsibility; men who are brave and true; men in whose hearts
Christ is formed 'the hope of glory,' and who with lips touched with holy fire
will 'preach the word.' For want of such workers the cause of God lan-
guishes, and fatal errors, like a deadly poison, taint the morals and blight the
hopes of a large part of the human race."—The
Acts of the Apostles,
p. 507.
2.
Read 2 Timothy through in order to catch a glimpse of Paul's concerns,
faith, and courage as he neared the day of execution.
SUMMARY:
The apostle Paul's final days demonstrate the courage, vigor,
and hope of those who have committed themselves fully to God and His
work. Paul's greatest concern was for the converts that he had led to Christ
and the churches that he had raised up. In spite of his great gifts, he was a
man of faith, prayer, and humility.
APPLICATION
*
Do I have the assurance of having fought a good fight and the
conviction that a crown of righteousness awaits me?
o
What can I do to reach out to the lonely and desolate in order to
bring them the kind of encouragement that Onesiphorus brought Paul?
89
Adult
Lesson
13
Seeking to Save the Lost
THIS WEEK'S STUDY: Review of Luke and Acts.
MEMORY TEXT: "Go ye into all the world, and preach the gos-
pel to every creature" (Mark 16:15).
SAB
PM
CENTRAL THOUGHT:
Through Jesus, God enters human history in or-
der to complete His plan to seek and to save the lost. Trusting in that salva-
tion, the members of the church that Christ brought into being are guided by
the Spirit in carrying the gospel to the world.
OVERVIEW: Luke and Acts
1.
The History of Salvation
2.
Jesus' Role in God's Plan
3.
Salvation and Deliverance
4.
Devotion to God's cause
5.
Led by the Spirit
6.
Witnessing to the World
INTRODUCTION:
God had a plan that was brought to its climax and ful-
fillment in Jesus Christ. Luke insists that the history of salvation flows in a
continuity from the Old to the New Testament.
As we review Luke's writings we find many principles that governed the
life of early Christians which speak to us today. These include:
o
A life of devotion and uprightness produces the ideal conditions for the
presence of the Spirit.
•
Attending worship and sharing with other believers through testifying
to faith in Christ is essential for the Christian.
o
Prayer strengthens us when we face trial, places us in a position where
God can move to aid us. It serves to unite the believers with one an-
other and with God.
o
The Spirit will guide all who are willing to submit to God's plan.
o
Jesus Christ gave ethical principles for Christians that are based on a
wider and fuller interpretation of the law.
•
As in most of the New Testament, the ethic "love your enemies" domi-
nates relationships.
o
Witnessing not only represents the duty of the Christian but is the best
expression of a saving relationship with God through Jesus Christ.
I. THE HISTORY OF SALVATION.
1. Salvation Anchored in History (Luke 2:1; 3:1).
What theme characterizes the birth of Jesus and His ministry? Luke
1:68, 69; 7:16.
90
gtilailMaDgaGaGane
September
We do not see the armies of the Lord as Gehazi did: nor the flight and
destruction of the Philistines as David did; the Jordan does not open for us.
But we do see deliverance. The Prophet has arisen. God is showing His care
for His people.
How will we know that God's presence continues among His people?
Acts 13:4; Luke 3:22.
God assures those who repent and turn to Him that they have a place in
His plan. "None but Christ could redeem fallen man from the curse of the
law, and bring him again into harmony with Heaven. Christ would take
upon himself the guilt and shame of sin,—sin so offensive to a holy God that
it must separate the Father and His Son. Christ would reach to the depths of
misery to rescue the ruined race.
"—Patriarchs and Prophets,
p. 63.
2.
Prophecies fulfilled in Jesus of Nazareth (Luke 9:31; 22:16).
How should we regard the Old Testament and its prophecies? Luke
24:27, 44; Acts 28:23.
Luke underlines the historicity of Jesus by detailing his origins, by locat-
ing Him in time (Luke 2:1; 3:1), and by insisting on His humanity.
3.
Historical Continuity (Acts 28:25-28).
Luke uses "now" and "today" more than the other gospel writers. For
him salvation walked the trails of Judea in the footsteps of Jesus (Luke
9:56). God's action in Christ formed the great central intervention of the
plan of redemption (Acts 4:10-12). But it did not stop at the ascension when
Jesus left earth. It continues in the proclamation of the gospel and in the life
of the church.
How should we regard our responsibility toward the present genera-
tion? Acts 17:30.
The passing of time fixes our consciousness on the Lord who has gone to
a far country (Luke 19:12) and bids us to be faithful until He returns (verses
16-19).
H. JESUS' ROLE IN GOD'S PLAN.
I. Jesus the Fulfillment of God's Plan (Luke 9:31; 22:16).
What purpose will Jesus Christ yet fulfill? Luke 19:12, 15; 21:27;
Acts 3:20, 21.
Once Christ has come He enters history and moves with it through time.
No other name will appear to bring salvation (Acts 4:12). His presence at the
91
ki
p
right hand of God assures individual salvation (Acts 7:55-59). It also assures
the fulfillment of God's purpose to give the kingdom to His people (Luke
21:28; 22:28, 29).
2.
The Divine Necessity (Luke 4:43; Acts 17:3).
SEARCH AND LEARN: Review the way that Jesus, during His life,
accepted the divine purpose for Him. Luke 2:49; 9:22; 17:25; 24:7, 26,
44.
"Ever before Him He [Jesus] saw the rest of His mission. His earthly life,
so full of toil and self-sacrifice, was cheered by the prospect that He would
not have all this travail for nought. By giving His life for the life of men, He
would win back the world to its loyalty to God."—The
Desire of Ages,
p.
410.
3.
Defeating the Great Foe (Luke 11:20; Acts 26:18).
The finger of God plucked the power of Satan from the lives of the pos-
sessed (Luke 11:20-22). Before the advance of the kingdom Satan was pow-
erless (10:18). Yet Satan had some final ploys to make. When he took over
Judas (Luke 22:3), things seemed to deteriorate rapidly for Jesus and the
disciples.
What alternatives await all created beings? Luke 20:17, 18; Acts
4:11, 12.
In the same way that Jesus had to meet the temptations of Satan, so the
church must meet its trials (Acts 12:1-3; 20:29-31). Victory for the church
also lies in prayer and submission to God's will (20:36; 21:14).
III. SALVATION AND DELIVERANCE.
1.
Salvation for All (Luke 2:14; Acts 2:39).
The angels declared the birth of a Saviour for all in the human race (Luke
2:14). The times of refreshing (Acts 3:19), like the acceptable year of the
Lord (Luke 4:19), mark every day as a day of grace for all. In a touch that
shows where Luke's thinking lies, he adds to John the Baptist's commission
(Luke 3:6), "And all flesh shall see the salvation of God."
What alone limits God's ability to save? (Luke 12:28, 29; 18:8).
The urgency in the preaching of the kingdom gathers momentum in view
of the coming end. Because the faithful must seek first the kingdom of God,
we live prepared for battle, or a journey (Luke 12:35).
2.
To the Gutter and the Palace (Luke 4:18; 19:10).
Various groups, overlooked or rejected by the religious establishment,
found acceptance with Jesus. They included:
92
•
Women, to whom Jesus gave renewed significance. He set the pattern
that produced Paul's declaration that in Christ "male and female do not
exist" (Luke 7:11-13; 23:27).
•
Children, for whom He showed concern and love (Luke 8:42; 9:38).
•
The poor (Luke 4:18; 14:12, 13).
•
Tax collectors (Luke 19:1-10; 15:1-3).
•
The outcasts (Luke 14:21-23).
But the book of Acts shows that many among the priests and rulers, in-
cluding the household of Caesar, were touched by the gospel.
What risks attend the accumulation of wealth and the attainment of
positions of authority and power? Luke 12:16-20; 18:22-24; Acts 24:24-26.
3.
The Status of the Saved (Luke 18:13; Acts 16:30, 31).
SEARCH AND LEARN: As you study the following key stories in
Luke's writings, discover how God regards those who come to Him:
Luke 15:22-24; Acts 8:36, 37; 10:36-38.
4.
Centered in the Cross (Luke 22:37; Acts 17:3).
How did Luke present the cross as the epicenter from which the
waves of salvation continuously roll? Luke 22:37; Acts 17:3.
Peter declared that Jesus the crucified now reigns as Lord and Christ (Acts
2:36); that He will restore all things (3:18, 21); that life-giving power flows
from the cross (4:10). Paul preached that the cross brought justification
(Acts 13:38, 39); that the blood of Christ had ransomed His people (20:28);
that the suffering of Christ would bring light to the Gentiles (26:23). The
cross not only stands at the climax of Luke's narrative, but is the center of
our assurance of salvation and of our witness.
WED
IV. DEVOTION TO GOD'S CAUSE.
1.
God Uses the Devout and Humble (Luke 1:6; Acts 10:1, 2).
What group of people seem to be most aware of their need of salva-
tion? Luke 18:14; Acts 16:29, 30.
2.
A Caring and Compassionate Church (Luke 10:33, 34; Acts 20:33-35).
In a world where all suffer the wounds of sin the Christian exemplifies the
compassion of the Master (Luke 10:33, 34). Luke, along with other Gospel
writers, records the radical love ethic of Jesus; "Love your enemies" (Luke
6:27). Against this ethic the barriers that had been formed between Jew and
Gentile might be expected to crumble.
93
V. LED BY THE SPIRIT (Luke 1:6; Acts 10:1, 2).
1.
The Guidance and Power of the Spirit (Luke 12:12; Acts 1:8).
Luke's Gospel begins with a great flurry of activity in Jerusalem and
Nazareth as the Spirit imprints His authority of divine action on events. Acts
resounds with the rushing wind of the Spirit as it drives the ship of the faith-
ful witness ever onward.
Luke did not present the Spirit as the Giver of Christian character (Gal.
5:22, 23). He left it to Paul to convey the inner struggle between flesh and
Spirit (verses 17, 18). He did, however, capture the essence of the convict-
ing, converting power of the Spirit (John 16:7-10), and of the Spirit who
guides into truth (14:26). Above all else he knew the Spirit who testifies of
Jesus through the believer (15:26).
What purpose does God have in giving the Spirit to every believer?
Acts 2:32, 33; 4:31.
2.
Prayer Teaches Obedience and Trust (Luke 22:40, 41; Acts 20:19-
24).
How does prayer help us relate to the needs and situation of others?
Luke 22:31, 32; Acts 12:4, 5.
"It is our Lord's will that we who have received access to these powers
through prayer should go through this world transmitting heavenly power to
every corner of a world which needs it sorely. Our lives should be, according to
our Lord's plans, quiet, but steadily flowing, streams of blessing, which
through our prayers and intercessions should reach our whole environ-
ment.' "—O. Hallesby,
Prayer
(London: W. S. Cowell Ltd., 1949), p. 51.
3.
Living According to God's Law (Luke 10:27, 28; Acts 20:18, 19).
Luke presents a clear picture of the lifestyle expected of the follower of
Jesus. The follower will:
o
Be obedient to the commandments of God (Luke 1:6; 23:56).
o
Accept the will of God (Luke 1:35; Acts 5:29).
o
Keep the Sabbath (Luke 4:16; Acts 17:2).
o
Be generous and merciful (Luke 6:36-38; Acts 20:35).
o
Be consistent and forgiving (Luke 6:41, 42).
o
Love God and neighbor (Luke 10:27).
How does God expect His church to relate lifestyle to witness? Acts
9:31; 11:23, 24.
4. Hearing God's Voice (Luke 24:32; Acts 26:19).
No one could accept Luke and then abandon the Old Testament. The Lord
directed His disciples to the Old Testament (Luke 24:32, 44); there the
94
church went for direction (Acts 1:20); there the great preachers of Acts
pointed those to whom they witnessed (Acts 3:19-26).
VI. WITNESSING TO THE WORLD.
1.
Equipped for Witness (Luke 10:1, 2, 16; Acts 11:23, 24).
How has God prepared the way for success to attend our witnessing
endeavors? Luke 10:18, 19; Rev. 12:9-11.
While the devil still brings woe to the world (Rev. 12:12), God restricts
his activity in time and authority (Rev. 13:12). Therefore "even the devils
are subject unto us through thy name" (Luke 10:17); therefore evil men
must stand back from God's cause (Acts 13:10, 11); therefore those who
persecute face judgment (Acts 12:23).
Where does our final authority to witness reside? Acts 2:32, 33; Luke
22:29.
"There is nothing that the Saviour desires so much as agents who will
represent to the world His Spirit and His character. There is nothing that the
world needs so much as the manifestation through humanity of the Saviour's
love. All heaven is waiting for men and women through whom God can
reveal the power of Christianity.
"—The Acts of the Apostles,
p. 600.
2.
Using Every Opportunity (Luke 13:1-5; Acts 26:28, 29).
In Jesus' discussion about faith (Luke 17:5-18:8) He tells us to work
without expecting praise for our efforts. Doing so gives evidence of faith
(17:10). He points to the grateful Samaritan who gave glory to God for what
Jesus had done. Doing so also gives evidence of faith (17:18, 19).
What should be our constant concern in a world of uncertainty and
risk? Luke 13:1-5.
VII. ONWARD TO THE WORLD.
In what spirit should we approach the limitations that health or cir-
cumstance may place on our ability to witness? Acts 28:20; Luke 23:33,
43.
95
ON-
oa
tvaaku
With what prayer and hope should we go to the world to meet its
need? Acts 28:26, 27.
Acts 28:31 contains Luke's last words about the ministry of Paul. We
sense that this is what Luke wants to leave with us—the confident preaching
and teaching that filled the early church and brought its success. If he has
taught us that salvation is in Jesus Christ, Luke has also taught us that confi-
dent witnessing has God's support. We respond to the salvation offered. We
witness before the world. That is our only appropriate response to the love
that God has bestowed on us.
FOR FURTHER STUDY AND MEDITATION:
1.
"There was only a handful of believers, against whom all the power of
demons and evil men would be directed; yet the followers of-Christ were not
to fear. Built upon the Rock of their strength, they could not be
overthrown."—The
Desire of Ages,
p. 413. Read the entire chapter, pages
410-418.
2.
"In this hope of a sure inheritance in the earth made new, the early
Christians rejoiced, even in times of severe trial and affliction. . . . The
apostle's words were written for the instruction of believers in every age,
and they have a special significance for those who live at the time when
the 'end of all things is at hand.'
"—The Acts of the Apostles,
pp. 517,
518.
3.
For a further view of the life of faith read the epistle to the Philippians,
noting the many similarities between the lifestyle Christ urged and the way
the early church lived.
SUMMARY:
The life of faith takes its presence in the world seriously,
seeking always to represent the lifestyle the Lord commanded and witness-
ing at every opportunity to the ascended Lord. It remains for the church of
Christ today, under the power and guidance of the Holy Spirit to complete
the work begun so well so long ago.
APPLICATION
Luke presents Jesus Christ as Saviour of the world. The key ques-
tions I face in this story are:
o
"Whom do men say that I, the Son of man, am?"
o
What must I do to be saved?
o
What do I think of Jesus? Who I believe Him to be determines
whether I look to Him alone for salvation.
o
How does my acceptance of Jesus as my personal Saviour affect
the way I live and witness?
o
What have I learned about effective witnessing from my study of
Acts? What can I do this next week to apply what I have learned?
96
Lessons for Fourth quarter
9
1987
Sabbath School members who have not received a copy of the Adult
Lessons for the fourth quarter of 1987 will be helped by the following
outline in studying the first two lessons. The title of this series is "Ordi-
nary People, Extraordinary Lives."
First Lesson:
"DOING GOD'S WILL IN DIFFICULT TIMES"
MEMORY TEXT: Isaiah 6:8.
THIS WEEK'S STUDY: Selected texts, including portions of Ruth
and Esther.
CENTRAL THOUGHT: God looks for and uses people of all kinds
who will take hold of the task He has in mind for them in the time and
place where they live.
OUTLINE:
I.
How people have been and are being used by God .
II.
Living godly lives in the midst of chaos (Ruth).
III.
Living godly lives in exile (Esther).
IV.
Women in the Bible.
V.
Called to a task.
Second Lesson:
"TRAGEDY IN THE PROMISED LAND"
MEMORY TEXT: Ruth 1:16.
THIS WEEK'S STUDY: Ruth 1:1-18.
CENTRAL THOUGHT: Even when struggling in the midst of trag-
edy and disaster, the lives of God's people demonstrate something that
captivates those around them.
OUTLINE:
I.
Famine in Judah (Ruth 1:1-5).
II.
Decision to return to Bethlehem (Ruth 1:6-10).
III.
Decisions of the daughters-in-law (Ruth 1:1 1-18).
Lessons in Braillge:
The regular Adult Sabbath School Lessons are available free each month in Braille and
16
2
A rpm records to blind and physically handicapped persons who cannot read normal
ink print. This includes individuals who because of arthritis, multiple sclerosis, paralysis,
accident, old age, and so forth, cannot hold or focus on normal ink-print publications.
Contact the Christian Record Braille Foundation. Box 6097, Lincoln. NE 68506.
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DIVISION
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NORTH SEA
WEST
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UNION
CONFERENCE
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SOUTH GERMAN
SWISS UNION AIOUNION CONE
CONFERENCE
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UNION CONE
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REP. UNION CONE
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UNION CONFERENCE
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OF CHURCHES
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Church
Union
Population
Churches
Members
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8,339,000
370
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7,552,000
41
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8,939,000
59
3,241
Czechoslovakian
15,482,500
169
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288
•
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